Basic meditation instructions | WORLD HORTING FEDERATION

Teachings about mahamudra

1. Mahamudra in Sanskrit means Maha - great, higher, mudra - in this context is a synonym for dhatu, which means "area or space". Usually mudra is translated as "sign", "position of hands". Mahamudra as a teaching is aimed at the mind as the basis of everything and shows the essence of the mind. There are two aspects of the mind, the first - the mind in a state of delusion, the second - the mind in a state of absence of delusion. In the first case, the mind is not aware, in the second - it is aware. Awareness of the essence of the mind is led by mahamudra meditation. Meditation, which allows you to realize the essence of the mind, is the essence of mahamudra.

2. First, it is necessary to establish - what is the mind? To study this question, which precedes understanding and awareness, there is a theory of perception or logic. It shows how the mind works. To acquire this knowledge and understanding means to take the first step. The second step will be to use the understanding gained in meditation. Knowledge and understanding make our meditation clearer and more effective.

3. The nature of mind is the same in all beings; humans, animals, and even the smallest insects have the same mind. The body is the result of karmic actions, and since beings have their own karma, they have their own bodies. If one of them is born as big as an elephant or as small as a mosquito, then this is precisely his karma. However, the basis of mind is the same in all. There is a difference between beings, including in mental abilities, which depend on the body, but still the basis of mind is the same in all. Mind is the basis of everything. The actions performed by beings leave impressions in the mind, which, when matured as new, give rise to a new birth. Humans and animals, having karmic bodies, also have common karma and, since they have visible form, can communicate with each other. 4. Whatever we perceive is different from the mind. Sometimes, as a result of positive actions, we think that we are born as a human, then we are born as an animal and have the perception of an animal, but whatever state of mind we are born in, it is of an illusory nature. This state of delusion - birth after birth due to false perception - continues until we are able to change our mind.

5. The emotions that hinder are what give rise to actions, and as long as the emotions that hinder exist, they are rooted in the delusion of the mind. Thus arises the cycle of existence - delusion, hindering emotions, actions and karma. To stop this process is to change the delusion of the mind to its error-free state. And when, after studying and understanding, it becomes clear that it is necessary to change the mind that is mistaken, then the question remains - how to do this. After all, even the Buddha, standing before you, could not remove your delusions, take them away somewhere. Only you yourself can do this.

6. Only through meditation can the delusion of the mind and the disturbing emotions be eliminated. There are two approaches to this. In Theravada, the concept of "I" or "self" is addressed, which then leads to the concept of "mine", the arising of disturbing emotions and actions, which in turn lead to birth in conditioned existence. When, as a result of meditation, the realization that there is no independent existence of "I" occurs, then the disturbing emotions and the appeal to the concept of "I" are eliminated. At the same time, karma is removed, because it is as illusory as the "ego". The person who has embodied this approach is in the consciousness of the absence of "ego" or the absence of personality, which is the result of this type of meditation. In Mahayana, there are other methods of meditation. Here, attention is paid to the empty essence of the mind and, realizing it, comes to the realization of the emptiness of everything. What is emptiness? Emptiness is the absence of independent existence. Only the union of different conditions causes the existence of phenomena. This is what is meant when they speak of the emptiness of all phenomena. Understanding - the realization of the emptiness of the mind and the emptiness of all phenomena is - complete enlightenment.

7. All phenomena that arise in our perception of the world are a union of conditions. When perception occurs, a subject, an object and the direct act of perception by the subject of the object take part in it. Such perception has three conditions. The first condition is the existence of the mind. In its absence, both the subject and the object are not perceived. When there is no object, then perception also does not occur. And the third condition is the presence of the organs of perception. If there is no eye, nose, ear, etc., then even if there is a subject of the mind and an object of perception, perception does not arise. The mind itself has neither ears, nor an eye, nor a nose, but if there are appropriate conditions, it perceives. That is why they say that perception is unreal. This teaching must be applied in meditation.

In Mahamudra there is a system of instructions, on which this type of meditation is built. First, it is necessary to calm the mind, this is the practice of shinai or shamatha, because the meditating mind must be at rest. Now the mind cannot be in one state, it wanders here and there, it is worried. It is necessary to teach the mind to be in a state of concentration on one thing. Meditation in this case means focusing the mind, its concentration. Gradually, over time, a habit of being in concentration arises. In order to create such a situation, it is necessary to devote all the time to meditation. In the Theravada system, in order to obtain the meditative result - the absence of "I", a certain, rather long period of time of continuous meditation is necessary. To achieve this goal, Buddha Shakyamuni created the original monasticism. This achieved the main condition - isolation from society for concentration in meditation. A special regime of life - sleep, food, etc. served the same purpose. And so that meditators do not become simply outcasts of society, special clothing for monks was created. Thus, conditions were created for continuous, concentrated meditation. The Mahayana system has a different approach. It is believed that if there is devotion to meditation, then it does not matter whether one is a monk or not. Still, meditation requires a lot of time and energy. At first, meditating and achieving calmness can be uncomfortable and difficult. Concentration itself does not come, and the meditator makes a lot of effort at first. When the habit of meditation appears, it means that the first obstacles have already been removed, then thoroughness appears. However, at first it is necessary to make more efforts. If the mind is accustomed to concentration and calmness, then mahamudra becomes possible. And only with a wandering and distracted mind is it impossible. When the mind is accustomed to concentration, then clarity, sharpness, and stability are achieved. The mind is then like a bird in the sky, a fish in the water. There are different levels of mahamudra with corresponding teachings. This is one-pointedness, non-invention, "one-taste", not meditation. In what case is it inappropriate to teach mahamudra? If there is no concentration of the mind, it is useless. Regarding the relationship between mahamudra (chag chen) and mahamudra (dzog chen), which method is the fastest? "Maha-ati is the fastest way" - this is what teachers say only to encourage students, but in reality, mahamudra is faster than mahamudra, it depends only on you. In order to practice shinei and specifically mahamudra, it is necessary to create a foundation, and then you must personally come to the teacher and ask. Here, in Elista, Khyentse Chechog remains, from whom you can ask for instructions on mahamudra. In short, the whole meaning of the dharma is to learn to meditate and achieve liberation through this. The philosophy underlying the teachings serves to support meditation, to calm the mind, and to understand the details of meditation. When the philosophy is mastered, the mind in meditation will be clear and precise. Thus, it is necessary not only to know the dharma, but also to learn meditation. Final remarks. If you practice the dharma, do not look for miracles and siddhis. Be careful with the teacher, because there is a wrong devotion to the teacher. Only you yourself, when the mind knows the dharma, become your own teacher. The mind that knows the dharma becomes its own teacher.

Dalai Lama XIV

"The Path of Bliss: A Practical Guide to the Stages of Meditation"

The system of meditation known as Lamrim was founded in the 18th century by the great Tibetan saint Atisha and has been further developed in the practice of many generations of Tibetan ascetics. It was first described in Atisha's wonderful work entitled "The Lamp on the Path to Enlightenment." It concentrates the essence of all Buddhist teachings on the cultivation of the mind at different stages of meditative practice. The outstanding work of the great Buddhist ascetics Tsongkhapa "Lamrim Chenmo" ("Great Explanation of the Stages of the Path to Enlightenment") is based on the "Lamp" of Atisha and is devoted to its deep study. The charm and beauty of the Lamrim teaching, according to the original intention of its authors, should lie in a gradual approach to the issues of training the mind through meditative contemplation, taking into account the entire complexity of human consciousness. Practicing Lamrim, a person makes an extraordinary spiritual journey, gradually dispelling the veil of ignorance that envelops him. The methods of this practice are extremely simple and rational, but at the same time extremely profound. No special knowledge or previous training is required from those who embark on it. The proof of the effectiveness of the Lamrim meditation system is numerous examples of great ascetics of the past. It begins with simple exercises aimed at acquiring correct views and aspirations, and leads the practitioner to a deep understanding of the essence of reality and emptiness hidden behind the external side of phenomena. As a result of such understanding, the very foundations of most of those generally accepted ideas that are the root of all our constantly changing emotions are questioned, and thus a contradiction arises between how things really exist and how they appear to us. When such a vision reaches perfection, going beyond duality and conceptuality, on its basis develops the universal compassion of the bodhisattva for all living beings: this is the state of complete enlightenment, in which the individuality is freed from any limitations and is able to fully realize its human potential. "The Path of Bliss: A Practical Guide to the Stages of Meditation" is a translation of a book based on the oral teachings of His Holiness the Dalai Lama XIV, given to him on the basis of the Lamrim called "The Path of Bliss Leading to Omniscience" and written by Panchen Lobsang Chokyi Gyaltsen. This teaching was transmitted to the main temple of Dharamsala in India in the spring of 1988. The initial translation was made during classes, and then checked against a tape recording. The method of explanation used here has practical significance: the tradition requires four repetitions of the main sections of the practice. These repetitions are combined in this book together, which allows the teaching to be presented completely and in a form convenient for the reader. The basics of Lamrim meditation are explained within the framework of the initial, main and final practices. The book is divided into three parts. Part 1 is devoted to introducing the reader to the spiritual path of Buddhist practice and explaining the origin of the Lamrim teachings. Part 2 examines the elements of the preliminary practices from the perspective of the six preparatory swords. It concludes with instructions on activities in between practice sessions and an explanation of how to integrate the preliminary practices with the basic Lamrim meditations. Part 3 examines all the basic Lamrim meditations thematically in such a way that they can be conveniently practiced both in conjunction with the preliminary practices described in the previous chapters and separately. The defining element of the Lamrim path is the practice of the bodhisattva way of life, and therefore the third part includes a description of the ritual by which the student dedicates himself to entering this path. This chapter also provides other important materials on Mahayana practice, such as the bodhisattva vows and instructions on the practice of transforming thinking. For readers who wish to compare the chapters of the book with the original Tibetan version of The Path of Bliss, a translation of the contents of the original text is provided in Appendix 3. The book adopts a unified style of presentation that is consistent with the spirit and personal approach to the teachings of His Holiness the Dalai Lama.

Tuaten Dzinpa, Christina Cox

Part I

Introduction

1. General information

All living beings have an innate sense of self, based on the composite elements of body and mind, and this "I" is a natural image that seeks happiness and seeks to avoid suffering. This natural instinct extends to all forms of life existing in the universe, regardless of the difference in their physical manifestation. It is he who makes us all treat ourselves as the highest value. Since this instinct exists, every person has a natural right to pursue his happiness and seek to avoid suffering. As stated in the "superior continuity" (Uttaratantra), all living beings equally have the ability to free themselves from the bondage of suffering and anxiety, and the existence of such an ability indicates the presence in all living beings of the innate nature of Buddha, or the seed of complete enlightenment. Man differs from other beings in the ability to use his mental faculties, and at the same time has such a gift as love, kindness and honesty towards all living beings. It is important that people who seek to know the full depth of human nature do not become slaves to materialism. There is an objective possibility of working for one's own good, and at the same time not to lose sincerity and honesty, because the whole irony lies in the fact that, although the main goal of developing material well-being is to achieve greater happiness and peace, in the case when a person fills his whole life with worries about material things, without taking into account the needs of his spiritual life, this main goal may never be achieved. It is quite obvious that the knowledge of our mind is much stronger and more significant than the knowledge of the body. Therefore, if the integrity of consciousness is preserved after death, it becomes very important for us to take care of our posthumous destiny. It is important to try, relying on this property of consciousness, to achieve an imperishable state of peace and happiness, regardless of whether it is possible or not. In this case, the greatest personal concern for us becomes the achievement of such a state. When we involuntarily mention consciousness, it seems as if we are talking about a single thing, but if we look deeper, it turns out that there are different types and levels of consciousness. Some types of consciousness are not desirable for us because, when they dwell, they cause us suffering, but there are others whose development leads to the emergence of peace and tranquility. So our important task becomes to learn to correctly distinguish between these two categories of consciousness. In general, consciousness by its nature has the properties of clarity and knowledge; it is also subject to change and transformation. Therefore, the essential nature of consciousness is pure and clear, and this suggests that the delusions that pollute the mind do not penetrate its basic nature. All the vices of the mind (such as ignorance, for example) that make us suffer are collateral and not inherent in consciousness as its integral part; they are unstable and exist only temporarily in us, and therefore they can be weakened and even completely eradicated if the necessary counterforces are applied for this. Then inevitable peace and happiness will come. As I often note, there are many different categories of people in the world: some adhere to various spiritual beliefs, some completely deny them, and some are simply indifferent to religion. Faced with situations that cannot be explained logically, but which require their permission, people differ from each other in their ability to cope with them. For example, persons who do not have religious or spiritual beliefs, when faced with situations that are amenable to ordinary human understanding, successfully navigate in them in any circumstances that surpass their own understanding, act on them as a shock, and attempts to solve problems here end only in disappointment and annoyance. The one who practices dharma understands life better and therefore never loses courage and faith - factors that are most important for maintaining spiritual strength in a person. Therefore, the importance of spiritual development in everyone's life is perfectly obvious. Buddhist teachings can offer a person a lot. There are many different methods of practicing the dharma, and they all differ from each other depending on the individual. Some people can completely renounce the worldly way of life and choose the path of a hermit, devoting all their time and energy to meditation. Others practice, adhering to the generally accepted worldly way of life. Do not mistakenly think that the practice of the dharma can be postponed for the future, when there is, so to speak, the right time for this; on the contrary, it should organically enter your life right now. The content is to live, guided by the good precepts of the dharma, determining the direction and purpose of your life with them. If a person is able to take such a life position, the dharma will benefit not only him as an individual, but will also improve the society in which he lives, as a whole. In fact, altruism is a wonderful source of happiness and good in our world. If we were born into a realm of existence in which the development of altruism was impossible, we would find ourselves in a virtually hopeless situation. As human beings, we have everything we need for spiritual development, and above all, the most precious thing - the human brain. It is very important that we do not miss the great opportunity given to us by the very fact of having a human body, because time is by its nature fleeting, and it will not wait for us. The nature of things is such that they are subject to processes of change and decay. Therefore, it is very important that we make our present human existence meaningful. We have already said earlier that all living beings, as well as an individual, have a natural right to pursue their happiness. Then what is the difference between an individual and everyone else? The difference is that when someone talks about his own affairs, regardless of their importance, he is concerned only with his own personality, while the concern of everyone else concerns the well-being of an innumerable number of living beings. The difference between these two concerns is in quantity. Further, if the individual were completely independent and unconnected with others, then his indifference to their existence would at least be understandable, but such a situation is impossible. All living beings are closely interconnected with each other, and even the personal experience of happiness and suffering appears only as a result of their interaction. A person's dependence on other people is not limited to the framework of everyday life. The entire spiritual experience of the individual depends on the surrounding beings. Only in connection with others can an individual develop such human qualities as comprehensive compassion, love, tolerance, generosity, etc. Even the noble activities of the Buddha became possible only because there are other living beings in whose name it is necessary to work. If a person thinks about everything in this way, he will find that to seek one's own good, completely disregarding the position of others, is extremely selfish and therefore unjust. If we compare our own well-being with the well-being of countless other living beings, it becomes clear that the well-being of others is immeasurably more important, and therefore the only logical, right action on the part of one being would be to renounce one's own well-being for the sake of the common good. On the other hand, sacrificing the well-being of many for the sake of the good of one person is not only extremely unjust, but also simply unreasonable. In this state of affairs, when we use our reason to decide what is right and what is wrong, and draw inspiration from the actions of the great bodhisattvas of the past, we must make every effort to change our usual, selfish view of the world. Our attitude towards our own well-being should be such that we are completely open to serving others - so that there is not the slightest hint of a possessive attitude on our part towards what we possess and towards our very life. We should rejoice that, as human beings, we have the fortunate opportunity to develop altruistic aspirations, that is, to cultivate that way of acting that is above the expression of the content of human existence. If we persist in maintaining our ordinary, selfish views and behavior, despite the advantages of our human birth, then we will miss the great chance given to us, our attitude towards peace should not be likened to that of those who disrupt the order and peace in society. Therefore, it is very important to use the full value of the chance given to us at this moment, which appeared only due to the presence of a large number of favorable conditions. Since we are people who practice the dharma, it is very important for us to realize the noble principles of Buddhist teachings throughout our lives and thus achieve the results of practicing the dharma. Practitioners should be an example to others and demonstrate the sincere value of the teachings. After all, if our teaching remains only conceptual, theoretical, and is not implemented in practice, then it will become unclear what its true value is. The essence of dharma practice is to discipline your mind, to bring it to a state free from hatred, desire and evil intentions. The essence of all the Buddha's teaching can be summed up in two short commandments: "Help others" and "If you are unable to help others, at least do not harm them." We should not think that apart from our physical and mental faculties there is something called "dharma practice." In the texts of the Buddhist canon, we can find various and sometimes quite different methods for achieving such inner discipline. The task of achieving it may seem difficult at first, but if we really put in all our efforts, we will soon see that it is not so difficult at all. We will learn what the obscuration of our consciousness is, we will find ourselves caught in the network of all sorts of conventional thoughts, negative emotions and other things, but if we manage to find the right key to our inner problems with the help of dharma practice, we will easily unravel this tangle of contradictions. The one who practices dharma should not only set himself the goal of achieving complete enlightenment, but also strive throughout his life to be righteous and kind-hearted. It is quite difficult to answer such a fundamental question as the question of whether rebirth exists and whether it is possible to achieve complete enlightenment. However, it is absolutely clear that the right - positive state of mind and virtuous actions lead to finding happiness and peace, while the negative state of mind and foolish actions lead to undesirable consequences. Therefore, if as a result of our dharma practice we can alleviate our suffering and experience more joy in life, this in itself will be a result sufficient to inspire us to continue practicing. Even if we do not manage to achieve a high level of spiritual realization in this life, we will be able to develop at least the altruistic aspiration of bodhichitta and then begin to treat all beings as our best friends. On the other hand, if we cling to the position of selfishness, concern only for ourselves, to incorrect ideas about the inner essence of phenomena and things, we will have no opportunity to achieve a real and lasting state of peace and happiness of mind, even if all living beings around us try to help us. We can see the correctness of this statement on the example of our daily life. The more altruism we develop during the day, the calmer we feel. On the contrary, the more selfishly we show ourselves, the more troubles and disappointments await us. All these observations lead us to the conclusion that a good heart and altruistic motives are the true source of happiness, and therefore they are a genuine treasure. Now is the 21st century, which is marked by revolutionary discoveries in many fields of knowledge. During the 18th and 19th centuries, in those years when important scientific discoveries were made, religion became more and more distant from science. And it seemed to many that they were completely incompatible, but in the 21st century, when the most important achievements of science enriched human thought with new knowledge, a new trend suddenly appeared. People engaged in scientific research began to show a keen interest in spiritual and ethical concepts and, in order to achieve a more complete vision of life and the world as a whole, are ready to reconsider their positions on the need for spiritual development. In scientific circles, interest in Buddhist philosophy is growing, in particular. In 10 years, our world will change greatly from both a material and a spiritual point of view.

2. The Origin of the Lamrim Teachings

This instruction on the Lamrim teachings (stages of the path) refers to one of the eight known commentaries on the Lamrim. This commentary discusses the basic Lamrim practices and the stages preceding them in close connection with the practice of tantra; certain stages of meditation are associated with tantric visualizations of nectar descending into the body, and some others. Of all the eight commentaries, only this text, written by the Lanchen Lama Chokyi Gyaltsen and called "The Path of Bliss" 1 and its commentary written by the Panchen Paladen Yeshe and entitled "The Quick Path" 2 are related to the practice of tantra, while the other six consider the Lamrim practices only from the perspective of the Vehicle of Perfections. There are two lineages in the practice of Lamrim, both of which originate from Shakyamuni Buddha: the lineage of profound understanding transmitted through Manjushri, and the lineage of great practice transmitted through Maitreya. These two lineages emerged as a result of the explanation of two main themes contained in the teachings of the Buddha himself in the Sutras of Transcendental Wisdom: the teaching of emptiness (the external theme) and the stages of the path of clear knowledge (the secret meaning). The first of these teachings was spread by Manjushri, and the second by Maitreya. Atisha combines both lineages into a single whole, from which the three lineages of the Kadam tradition later emerged. In Tibet, Atisha wrote a work called "The Lamp on the Path to Enlightenment", which became the basis for all subsequent interpretations that later appeared in Tibet. The Great Lama Tsongkhapa, who received transmissions from all three lineages of the Kadam tradition, wrote his Lamrim Chenmo ("The Great Explanation of the Path to Enlightenment") as well as a second (abridged) version of this work, which omits many details, but in the section on special enlightenment, the Two Truths are discussed in detail. He also wrote an even shorter verse version called "Hymns of Spiritual Experience". The Third Dalai Lama, Sonam Gyatso, composed a text entitled "The Essence of Pure Gold" (Lamrim Sershunma), which is a commentary on the shortest version of the Lamrim written by Tsongkha - sing. The Fifth Dalai Lama wrote a Lamrim commenting on the Third Dalai Lama's Lamrim, which he called "The Sacred Words of Manjushri" (Jampel Shalung), and the Panchen Lama Chokyi Gyaltsen wrote this text, which is called "The Path of Bliss". The Panchen Palden Yeshe composed a work called "The Quick Path" and later Daglo Awang Jampel wrote the Lamrim in verse form. These eight works are known as the eight great commentaries on the stages of the path. The Path of Bliss covers all the essential points of the sutra and tantra paths and has one important advantage, which is that the visualizations in it are composed in a way that is conducive to systematic meditation. There are many people who have learned this text by heart and base their practice on it, taking it as the basis of their entire spiritual path. This Lamrim was transmitted by the late Kyabje Trijang Rinpoche. Since the commentaries are transmitted on the basis of personal experience, tradition requires that they be given four times, which means the need for three repetitions today and another one tomorrow. As for the transmission and study of such a text, it is very important that the teacher has a pure aspiration, an altruistic intention to bring benefit to his students, and on the part of the students it is necessary that they always keep the teachings in their hearts, have an altruistic intention to bring benefit to all living beings and dedicate the merits found on the path to achieving the benefit of all beings. You, as a student, are required to do the visualizations properly. You are also required to do the preliminary practices, which are divided here into six sections, called the Jorvei Chodrug, often abbreviated as Jorcho.

The six preparatory practices are as follows:

1) purifying the meditation space and placing images, texts and stupas representing the body, speech and mind of the Buddha;

2) arranging offerings well, which should in no case be obtained unfairly;

3) sitting on a comfortable meditation cushion in the seven-membered posture of Vairocana, fully taking refuge and developing altruistic aspiration with the right state of mind;

4) visualizing the sphere of grace;

5) performing the seven-membered practice and offering a mandala encompassing the entire essence of the process of purifying defects and accumulating merit;

6) praying to the teachers with a request for the granting of blessings.

The previous practices can also be performed on the basis of guru yoga, called Lama Chopa 4, or a shorter version known as "The Hundred Deities of the Joyful Abode" (Gaden Lhagyama). In this practice, it is not so much the ritual that is important, but correct visualization. The point is to do the visualizations that the teacher has told you about throughout the day. According to the explanations, your visualization should not be done in such a way that it seems to you that you are looking at something outside of you; on the contrary, you should connect the visualization with your own mind, trying to tie it to your state and thus directly influence your consciousness and discipline it. The visualization associated with those parts of the practice that the teacher gives during the day should be done every day, and you can review the rest of the practice in your mind. This can be easily done by relying on some kind of short list; such abbreviated descriptions are very simple and convenient. If possible, you should do just that; if not, then there is nothing you can do about it. When doing such practices, it is very important to concentrate completely on them and not allow your mind to be distracted, no matter what other random thoughts arise. Do not let your mind wander, direct it to the direction of the practice you are doing, whether it is a practice of contemplation or a practice of immersion. If you allow yourself to be distracted by thoughts that are in no way related to your practice, this can form a bad habit of distraction in your mind. Therefore, right from the very beginning of the meditation period, set yourself up so that you will never allow your mind to deviate from the practice. In the future, it is important to strictly adhere to the meditation that you intend to do. Doing the practice correctly, even for a short time, is much better than spending a lot of time distracted by various pretexts. The main attention should be paid to quality, not quantity. You must also find ways to overcome disturbances and lethargy of the mind, which may also depend on external factors, such as climate or diet. The reason why we are unable to make any progress at all, despite having spent so much of our lives in the Dharma, may be that we have not been as focused and attentive as the practice requires. That is why concentration of mind in the practice is so important; if you have achieved this, then you have every chance of changing for the better. Sometimes you may feel discouraged. In such circumstances it is very important to compare your mind, your way of thinking and acting, as they were ten, fifteen, twenty years ago, with the state of mind in which you are now. Seeing that you have achieved something, you will undoubtedly be inspired. You will be able to note the serious changes that have taken place in your mind, to see that your interest in the Dharma has become stronger, your faith has taken root, and you are much less likely to be upset. The full title of this text is "A Practical Guide to the Stages of the Path of Enlightenment: The Path of Bliss Leading to Omniscience." The text is preceded by a eulogy to its spiritual teacher, who is seen as one with Buddha Vajradhara. Buddha Shakyamuni, the founder of the sutra path, manifests as Buddha Vajradhara, the founder of the tantric teachings. This text contains all the essentials of the sutra and tantra teachings, and worship is connected with this, since the success of your progress, especially on the tantric path, depends entirely on your receiving the initial initiation from your spiritual teacher. It is very important, as Lama Tsongkhapa notes in Lamrim Chenmo, to have good support from an experienced spiritual teacher. Therefore, great attention is paid to the practice of respecting the teacher. All the great traditions of Tibetan Buddhism emphasize the importance of the practice of guru veneration for the practitioner. When faith and conviction become the basis for each of these practices, whether it is the Mahamudra (Great Seal) or the Lamrim, practitioners have the opportunity to make enormous spiritual progress. Many have said that they have seen this from their own experience. The Great Buddha himself, in various Vinaya, Prajnaparamita, and Tantra texts, has indicated the qualities that a spiritual teacher should possess in the field of various types of practice. Lama Tsongkhapa, in his work "Lamrim Chenmo", describes in detail the qualities of an ideal spiritual teacher. 5 Therefore, students can form their own opinion about whether the person in whom they are looking for their guru possesses them. It is important to lean on a person who can show you the sincere path that leads to enlightenment. Once you have placed your trust in a teacher, it is important to establish complete trust in him in both thought and action.

The Lamrim Chenmo is divided into four parts:

1) the exceptional qualities of the author, designed to demonstrate the authenticity of the teaching;

2) the exceptional qualities of the teaching, designed to inspire respect for the teachings;

3) the reasons why a text with these two exceptional qualities should be studied and taught;

4) the stages for advanced students, which provide specific instructions.

In order for a teaching or text to be considered authentic, its origin must be traced directly to previous teachings of the Buddha himself. The Lamrim teachings trace their origin to the Prajnaparamita Sutras, taught by the Buddha. The original text of the Lamrim is considered to be Maitreya's work The Necklace of Clear Understanding (Abhisamayalan-kara), especially the part in the sixth chapter that deals with "sequential practice". This work divides all stages of the bodhisattva's spiritual path to full enlightenment into four categories of practice:

1) all-encompassing practice (namtsog jorva);

2) higher practice (tsemoy jorva);

3) sequential practice (thargiy jorva);

4) momentary practice (kechigmay jorva).

The source of the Lamrim meditations is the poetic stanzas at the end of the text "Abhisamayalan-kara", which summarize the content of the entire text in three parts, namely: the three objects of meditation, the four practices, and the ultimate attainment of the three bodies of the Buddha. There are also some verses in the fourth chapter that emphasize the special importance of faith in a spiritual teacher and confidence in the law of causality. This chapter also describes the process of developing altruistic motivation, bodhicitta, and then performing real actions, which constitute the practice of the six perfections, thus covering the entire practice of the Lamrim. There are indeed different paths and ways of practicing the dharma, taking into account the different abilities, interests and needs of practitioners. practices.

The style and methods of walking the path, as described in the Lamrim, originate from the Indian master Atisha. He himself was originally from India, but since his work on the stages of the path was created in Tibet, he took into account the mentality and needs of the Tibetans and wrote a guide in Three Parts for carrying out a complete, but at the same time concise practice. Therefore, Lama Tsongkhapa, in setting forth at the beginning of his book "Lamrim Chenmo" the exceptional qualities of the author, describes the merits of Atisha himself, implying by this that he is the real author of this work. Atisha's kindness towards the Tibetans is truly boundless. Since the Gelug tradition later became known as the tradition of the new Kadam, Atisha's tradition accordingly came to be called the old Kadampa. The Kadam tradition, which comes from Atisha and his senior disciple Dromtonpa, was indeed very expressive in its presentation, direct, practical, with an understandable and clear theory. The various versions of Lama Tsongkhapa's Lamrim, based on Atisha's "Lamp" and in the section dealing with special insights, are supplemented by material taken from the main works of such great Indian teachers as, for example, Agarjuna. In these chapters, he not only systematically explains the ways to cultivate the two factors of the path: wisdom and method, but also illuminates many issues that had remained unclear to him before.