The Middle Length Lamrim
Commentary by the Venerable Geshe Doga
Translated by Sandup Tsering
Status: 2025-02-14 10:14 {t.0}
Explanation of how to train the mind through equalising and exchanging oneself and others; {t.+0}
2B4B-2B3B-2A2C The stages of meditation on how to exchange oneself and others {hl. 12; no. 2B4B-2B3B-2A2C.;}
2B4B-2B3B-2A2C-1 Removing obstacles {hl. 13; no. 2B4B-2B3B-2A2C-1.;}
2B4B-2B3B-2A2C-1A Identifying the mind of exchanging oneself and others {hl. 14; no. 2B4B-2B3B-2A2C-1A.;}
2B4B-2B3B-2A2C-1B Removing obstacles to it {hl. 14; no. 2B4B-2B3B-2A2C-1B.;}
2B4B-2B3B-2A2C-1B1 Removing the obstacle of considering oneself and others as distinct individuals {hl. 15; no. 2B4B-2B3B-2A2C-1B1.;}
The actual topic; The scriptural sources; {t.+0}
2B4B-2B3B-2A2C-1B2 Removing the obstacle of thinking: “Since the suffering of others does not harm me, I need not make an effort to remove it.” {hl. 15; no. 2B4B-2B3B-2A2C-1B2.;}
A. Refutation in terms of the actions of a youth and an elderly person; B. Refutation in terms of different parts of the body and different times C. Abandoning the doubt that these analogies are not the same as “self” and “other” since they refer to the same continuum or collection; A. By the power of familiarisation, the mind cherishing others can also develop; {t.+0}
2B4B-2B3B-2A2C-2 The actual way to meditate {hl. 13; no. 2B4B-2B3B-2A2C-2.;}
A. Thinking about the disadvantages of cherishing oneself and the advantages of cherishing others; B. The need to put an end to self-cherishing by regarding it as an enemy. {t.+0}
C. Generating the mind cherishing others; D. How to meditate remembering the teachings of earlier holy beings; E. The appropriateness of putting effort by many approaches into the methods for mind generation. {t.+0}
2B4B-2B3B-2B The measure of it having arisen {hl. 10; no. 2B4B-2B3B-2B.;}
Explanation of how to assume the mind generation by means of a ritual. {t.+0}
2B4B-2B3B-2C the way to assume it by means of a ritual {hl. 10; no. 2B4B-2B3B-2C.;}
2B4B-2B3B-2C1A From whom: the object from whom it is taken {hl. 12; no. 2B4B-2B3B-2C1A.;}
2B4B-2B3B-2C1B By whom: the basis that takes it {hl. 12; no. 2B4B-2B3B-2C1B.;}
2B4B-2B3B-2C1C How: the ritual by which it is taken This has three sub-headings: {hl. 12; no. 2B4B-2B3B-2C1C.;}
Explanation of how to assume the mind generation by means of a ritual. {t.+0}
2B4B-2B3B-2C1C-1. The preparatory ritual This is elaborated under three sub-headings: {hl. 13; no. 2B4B-2B3B-2C1C-1.;}
2B4B-2B3B-2C1C-1A. Special going for refuge {hl. 14; no. 2B4B-2B3B-2C1C-1A.;}
2B4B-2B3B-2C1C-1A1. Decorating the place, displaying representations, and setting up offering substances A. General indications concerning the place, the representations, offerings, and so forth {hl. 15; no. 2B4B-2B3B-2C1C-1A1.;}
B. Clearing up doubts about this; C. The steps to be performed by the guru and student then, the assembly of aryas is invoked. {t.+0}
2B4B-2B3B-2C1C-1A2. Making a request and going for refuge {hl. 15; no. 2B4B-2B3B-2C1C-1A2.;}
2B4B-2B3B-2C1C-1A2A. Making a request Second: Then the student, having generated the perception of his guru as the Teacher, prostrates to him and makes offerings, including a mandala, to him. With his right knee on the floor, palms joined, he makes a request for the purpose of bodhicitta: {hl. 16; no. 2B4B-2B3B-2C1C-1A2A.;}
2B4B-2B3B-2C1C-1A2B. Special going for refuge {hl. 16; no. 2B4B-2B3B-2C1C-1A2B.;}
1. The attitude together with the objects then the student goes for refuge; 2. The words of the ritual. {t.+0}
2B4B-2B3B-2C1C-1A3. Stating the trainings of having gone for refuge {hl. 15; no. 2B4B-2B3B-2C1C-1A3.;}
2B4B-2B3B-2C1C-1B. Accumulating the accumulations {hl. 14; no. 2B4B-2B3B-2C1C-1B.;}
2B4B-2B3B-2C1C-1C. Training in the attitude {hl. 14; no. 2B4B-2B3B-2C1C-1C.;}
A. The behaviour; C. An exception associated with this; D. It is inappropriate to posit two approaches of guarding and not guarding the trainings to generate the aspiring mind, the vow of engaging bodhicitta is inappropriate; E. Although it is appropriate for someone not training in the trainings to generate the aspiring mind, the vow of engaging bodhicitta is inappropriate; F. The ritual for assuming the mind generation; G. The method for taking the mind generation by oneself in a ritual. {t.+0}
Explanation of how to assume the mind generation by means of a ritual; The way to assume it by means of a ritual; Receiving that which has not yet been received; From whom: the object from whom it is taken; By whom: the basis that takes it; How: the ritual by which it is taken; The preparatory ritual; Special going for refuge; Decorating the place, displaying representations, and setting up offering substances. {t.+0}
Benefits of meditation; Overcoming the most forceful mental affliction first; Breathing meditation; The meditation posture; The object of meditation. {t.+0}
The subdued mind brings happiness; The true cause of happiness and suffering lies within us; Letting go of our ego; Cultivating a mind of cherishing other beings; Thoughts and emotions are self-destructive; Discriminating knowledge is our best resource; Combining listening, contemplating and meditation; How to generate bodhicitta; Explanation of how to assume the mind generation by means of a ritual; The steps to be performed by the guru and student; Making a request and going for refuge; Making a request; Special going for refuge; The attitude together with the objects; The words of the ritual. {t.+0}
What is the Dharma?; The three scopes of practice; Fear of falling into bad rebirths; Taking refuge; Adopt virtues and avoid non-virtues; Reviewing how to generate bodhicitta; Subduing the mind will bring peace and happiness in everyday life; Object of meditation. {t.+0}
Aim high and make life meaningful; Everything is cause and effect; Three components of dharma practice; The dharma jewel is the true refuge; How to practise the dharma; The meaning of life; What to meditate on?; Breathing meditation. {t.+0}
The right mental attitude is the basis of dharma practice; Inner wisdom is our best resource; Harmony is bliss; Be considerate, kind, and helpful to others; Relate the dharma to our mental continuum; How to generate bodhicitta; Explanation of how to assume the mind; The actual ritual; The distinction between types of mind generation; The concluding ritual; Guarding that which has been received without it degenerating; Training in the cause of the mind generation not degenerating in this life; Training in remembering the advantages so that the strength of one’s delight in mind generation increases; The way the advantages are explained in the scriptures. {t.+0}
Why Dharma?; Dharma practice to subdue the mind; Training and the practice of habituation will change the mind; Untamed and fearless boyhood; Humble monk and meditator; Headed to Kopan monastery; Arrival in Bendigo; Became the resident of Tara House in St. Kilda; Hard work will pay off. {t.+0}
Wisdom arises from observing your mind; Taming your mind; Remedying mental afflictions; Dharma practice will make us a better person; Dharma practice will save us from crises in life; Practical guides and benefits of dharma; Dharma vs worldly practice; Being a Buddhist; Combining listening, contemplation and meditation. {t.+0}
Bodhicitta motivation; Subduing the mind; How to meditate; Befriending the mind with the right; Habituating our mind with virtue; Hindrances to meditation; Listening, contemplating and meditating; Three activities of scholars: teaching, debating and writing; Taking personal responsibility; It is definitely possible to change and subdue the mind. {t.+0}
A subdued mind will benefit yourself and others; A peaceful mind in your hands; Less self-centredness and more good heart; How to achieve a peaceful and a joyful mind; Generating bodhicitta; Remedying afflictive emotions; Calm abiding meditation; The benefits of meditation. {t.+0}
About meditation; Self-observation and decision; Buddha potential; Overcome attachment; Dharma practice and its benefits. {t.+0}
Why meditate?; Benefits of reflecting on Buddha’s qualities and praying; Loving kindness and compassion as the heart of the Buddha’s teachings; Reduce the attitude of the closeness of attachment and the distant feeling of hatred; How to cultivate a pure altruistic mental attitude; How to direct your dharma practices towards the path; Inner contentment; Awareness of cause and effect and benefit of dharma practice now and later. {t.+0}
The importance of an altruistic motivation; The essence of the buddha’s teachings; Ignorance of self-grasping; Counteracting afflictive emotions; Encouraging ourselves to practise; Rejoicing in our progress. {t.+0}
The purpose of dharma practice; Suffering arises from mental afflictions; Understanding taking refuge; Taming the wild elephant mind; Overcoming laxity and excitement; Combatting discursive thoughts; Cultivating equanimity. {t.+0}
Training in generating it six times so that the actual bodhicitta increases; Training in not giving up mind training; Training in increasing aspiring mind generation or bodhicitta; Training in not mentally abandoning any sentient being for whose welfare the mind has been generated. {t.+0}
Bodhicitta, love and compassion; Engage in meditation and train our mind; Three types of wisdom; Meditate effectively and in an orderly manner; Relationship between the ‘i’, mind and body; Mental and physical health; Discriminating wisdom is our best resource. {t.+0}
Right motivation; Benefitting other beings in thought and deed; Cultivating love and compassion to benefit other beings; Kindness and gratitude of the mother; Love and compassion in action. {t.+0}
Recognising benefit and harm; Counteracting mental afflictions; Assessing our meditation practice; Meditation overcomes the mental afflictions; Integrating listening, contemplating and meditation; Three modes of analysis. {t.+0}
Bodhicitta motivation; The value of human life; The meaning of life; The future is in our hands; The six perfections; Less desire and more contentment; The cause of suffering lies within us; Why must i practise dharma?; Self-responsibility; Moral ethics is essential. {t.+0}
Mahayana motivation; Method and wisdom to actualise the buddha potential; Two methods to generate bodhicitta; Recognising all other beings as mother; Remembering the kindness of mother; Loving kindness and compassion; Superior intention & bodhicitta. {t.+0}
Breathing meditation and its benefits; Effectiveness of meditation; The patience of acceptance; What meditation should I do?; How to meditate; Happiness is a mental factor. {t.+0}
Motivation; The further from this life, the closer to the future life; Relationship of i, mind, and body; Mental and material happiness; A calm mind, altruism and friendship; Overcoming afflictive emotions; Adopt virtue and abandon non-virtue; Get rid of distracting thoughts; Validate the dharma by practice. {t.+0}
Motivation; Four essential points to integrate into daily dharma practice; We engage in dharma practice because we want happiness and do not want suffering; Dharma makes the mind positive; The purpose of human life; Small, middling and great purpose of human life; Achieving the purpose of life; What does dharma mean?; What does Mahayana dharma mean?; Guru Shakyamuni buddha meditation. {t.+0}
Power of motivation; Virtues and non-virtues and their results; Less desire, more contentment; Dharma practice enhances inner peace and happiness; What is happiness?; Subduing the mind; Changing mental habits; Buddha nature within us; Create the cause to see the result!; Love and compassion; Dharma in action. {t.+0}
Breathing meditation; Meditation posture; Breathing techniques; Mind, body and ‘i’; Correct thoughts to correct actions; Overcoming anger; Overcoming attachment; Benefits and purposes of meditation. {t.+0}
How to set a proper motivation; Discard the biased attitude; Remedying three poisonous afflictive emotions; Recognising the shortcomings of mental afflictions; Love or hatred?; Applying the dharma in practice; Considering our future lives; Mahayana dharma; Taking responsibility for benefitting others; Courage and right view; Use discriminating wisdom-knowledge; The time to practice the dharma is now. {t.+0}
Check thought before action; Compassion and knowledge; Cultivating love and compassion; A mental perspective; Courage and a wide perspective; Voluntarily accepting suffering; Breathing mediation. {t.+0}
Motivation; Happiness and its causes; The propensity of the mind; Subduing the mind; Joyful effort; The right approach to meditation; Happiness and suffering both depend on our mental outlook; Meditation and its benefits; Thought transformation. {t.+0}
Motivation; Two methods for generating bodhicitta; Differences between Mahayana and Hinayana; Framework of Mahayana - basis, path and fruit; Three refuge objects; Emulating bodhisattva deeds; Cultivate, preserve and increase virtue; Self-responsibility and meditation; How to meditate; Some practical advice. {t.+0}
2B4B-2B3B-2C2A-3 Training in not mentally abandoning any sentient being for whose welfare the mind has been generated. {hl. 13; no. 2B4B-2B3B-2C2A-3.;}
2B4B-2B3B-2C2A-4 Training in accumulating the accumulations of merit and wisdom {hl. 13; no. 2B4B-2B3B-2C2A-4.;}
2B4B-2B3B-2C2B Training in the cause of not being separated from the mind generation again in future lives {hl. 12; no. 2B4B-2B3B-2C2B.;}
How it takes you further away from enlightenment. {t.+0}
Bodhicitta motivation; The explanation in three scriptures, the compendium of trainings and so forth. {t.+0}
Bodhicitta motivation; The value of love and compassion; Tapping into our intelligence; Seeing the benefits of dharma practice; Turn unfavourable conditions into favourable conditions; Taming the mind; Mind is fluid and not rigid; Discriminating wisdom is our best guide; Don’t expect quick progress; Have faith in our wisdom and our practice. {t.+0}
Guarding one’s bodhicitta; Training in not mentally abandoning any sentient being for whose welfare the mind has been generated; Training in accumulating the accumulations of merit and wisdom; Training in the cause of not being separated from the mind generation again in future lives; 1. Training in abandoning the four non-virtuous practices that cause it to degenerate; I. Deceiving one’s abbot, master, guru, or those worthy of offerings; II. Causing others to regret virtues that they do not regret; III. Saying something uncomplimentary and the like about a sentient being who has entered the Mahayana; Observing one’s mind: the best instruction; A simple practice is more beneficial. {t.+0}
Motivation; Verbal and physical actions are dictated by our mind; A person and their behaviour are two separate things; There is no fortitude like patience; There is no evil like anger; Always watch the mind; Our mind is the primary source of all action or conduct; Become habituated with positive states of mind; Making sure our motivation is not soiled with the afflictive emotions; Inner contentment; Attachment is laziness. {t.+0}
Overcoming the three poisonous minds; The antidotes to the poisonous minds; Reting Rinpoches and the Dalai Lamas; Mentally transforming the objects of offering; Meditation on emptiness. {t.+0}
Right motivation; Cherishing others even for our own benefit; Why focus inward?; Changing our way of thinking; Be pragmatic about the dharma practice; What is dharma?; Education about our own mind; About meditation. {t.+0}
The value and benefit of love and compassion; All our problems are rooted in afflictive emotions; Cultivating the right mental attitude; No practice or instruction is more beneficial than love and compassion; Overcome emotional problems by changing our minds. {t.+0}
Bodhicitta motivation; The difference between the yanas or vehicles; All beings can attain buddhahood; The path to buddhahood; Taking refuge and generating bodhicitta; Sevenfold cause and effect instruction; Immeasurable equanimity; Summary. {t.+0}
Deceit and shiftiness; Adopting the four virtuous practices that do not allow bodhicitta to degenerate; The first virtuous practice: abandoning lying; The second virtuous practice; The third virtuous practice: developing positive perceptions of others. {t.+0}
The aims and objectives of a dharma practitioner; Causes and conditions; ; Virtue and non-virtue; Making our life meaningful; Equalising ourselves with others; The threefold training; Morality calms our mind; Bodhicitta practice; Renunciation. {t.+0}
Habituating our mind to altruism; Physical and mental happiness; Changing our mental habits; About meditation: posture, object, duration and aim; Mental transformation. {t.+0}
Bodhicitta; Love and compassion; Mahayana practice; An action done out of deceit and shiftiness; Abandoning lying knowingly; Abiding with an extraordinary attitude without deceit or shiftiness; Generating the perception that bodhisattvas are like the teacher and praising them. {t.+0}
The realisation of arya beings; Eliminating negative ways of thinking; Controlling afflictive or negative emotions; The purpose of meditation; Examining our mental attitudes; Equanimity; Making prayers is beneficial; A partial understanding of emptiness is beneficial. {t.+0}
Respecting other spiritual traditions; Meditation and mental peace; Self-responsibility; Managing our emotions and mental attitude. {t.+0}
Motivation; Why should we adopt virtues and abandon nonvirtues?; How to practise virtues and abandon non-virtues; Putting effort into habituating ourselves with virtue; Taking refuge in the three jewels; The buddha is free of all fears; The buddha is impartial; The buddha is willing to help all sentient beings. {t.+0}
All sentient beings are precious to us; What does the ‘I’ really want?; Mental and physical happiness; Meditation brings peace and happiness to the mind; Enjoying maximum physical and mental happiness; Using our intelligence and discernment is essential; Harmony brings satisfaction; What is dharma?; Focus on beneficial things; Utilising our own inner wisdom and discrimination; Deciding what is beneficial or not beneficial; Knowing our mind well. {t.+0}
The concise Essence Sutra Ritual Of Bhagavan; Medicine buddha called the wish-fulfilling jewel. {t.+0}
Training in adopting the ten virtuous practices that do not allow it to degenerate ripening sentient beings; The sevenfold cause-and-effect instructions; Combining hearing, contemplating and meditating; Making steady progress; The importance of the sangha; The method for restoring it if it has degenerated finally, before we stop for this evening:. {t.+0}
The method for restoring it if it has been degenerated; How to train in the conduct having generated the mind; The reason it is necessary to train in the precepts after generating bodhicitta; Buddhahood is not achieved without accomplishing the trainings.; First of all taming oneself because one will not tame others without taming oneself.. {t.+0}
Levels of dharma practice; Small scope; The middling scope; The great scope; Dharma is about transforming the mind; What is dharma practice?; Adopt the ten virtues and abandon the ten non-virtues; Redirecting our mind to practice virtue; Karma increases. {t.+0}