Suppose there are three people: one going to Tashi Lheunpo, one to Rong, and one to Chushur. The first wants to go to Tashi Lhuenpo but must share some of the road with the other two. The three have three different things in mind – two are traveling to other Rong or Chushur, and the first intends to continue on to Tashi Lhuenpo.

So, in the small and medium-scope sections of the lamrim, you must focus on achieving Buddhahood for the sake of sentient beings. Developing Bodhicitta is the actual practice; the small- and medium-scope parts of the path are preliminaries to developing Bodhicitta. You may be wondering, “In that case it must be sufficient to teach the great scope from the outset. I doubt that the so-called small and medium are needed.”

There are two reasons for discussing all three.  There are people who cannot train their minds in the great scope initially, so they need to practice in stages through the small and medium scopes. This approach is more beneficial for people with good, mediocre, or inferior minds.

Also without some familiarity with the earlier parts of the path, you will have no renunciation at all in our mindstream, so you need to defeat any pride you may have about being a Mahayanist or follower of the secret tantras.

To develop Bodhicitta, which is the actual practice, you need to develop such compassion that you simply cannot bear others being tormented by suffering. But in order to develop this compassion, you must know exactly how you yourself are plagued by suffering. And you must understand that the whole of samsara is by nature suffering.

But first you must fear the lower realms, for without this you will have no repudiation of celestial and human happiness. You must therefore train your mind in the small- medium-scope parts of the path. This training is like the foundations and wall-supports of a house.

We have not yet achieved advanced results like previous practitioners. Je Milarepa trained in the common path under Marpa, and many of his songs are about his development of these realizations. And you need the lamrim to make the especially rapid progress promised by the secret tantras. This is the implication of the names the Easy Path and the Swift Path.

That Milarepa achieve the unification in one lifetime was not due to tantra alone; he had already trained in the path of the three scopes in former lives. In one former lifetime, for example, he was Kadampa Chagtrichog, as said in the introduction to mind training.

Although people who embark on the secret tantras must have trained in the shared part of the path beforehand, we did not do this: we embarked on the secret tantras first, did not keep our tantric commitments, and thought we meditated on the two stages. They say that many such people will go to the Vajra Hell.

You must be farsighted from the beginning. You must feel,” I am prepared to use my entire human life to pursue just one meditation topic of the lamrim.” But we are farsighted about worldly things, which is the wrong way round.

Lack persistence worldly things, not the Dharma. If you feel, “It’s impossible not to achieve anything in Dharma” and practice with courage, you will not have to spend a month or a year on a single meditation topic.

Geshe Kamaba said:

“We say our contemplations achieve nothing. Why do you think that is? Don’t lie: you are distracted in the daytime and fall asleep at night!”

In other words, never mind our spending a month on a meditation topic; we have not even meditated on a single topic for the length of a single meditation session. How unrealistic to feel, “Even now I haven’t developed realizations!”

We don’t make determined practice our starting point, yet we roll our eyes into the top of our head [and pretend to meditate] when we do just one recitation of, for example, [Tsongkhapa's] Basis of All Good Qualities. If we act in this way, our wish to develop insights and realizations into the lamrim is an extremely greedy one. This is where the fault lies.

Karag Gomchung Rinpoche, a Kadampa, said:

“Look far ahead. Be farsighted. Be in tune.”

These three things are vital. The meaning is that you must look far ahead to the goal of omniscience; be farsighted about the small and medium scopes; and meditate to reach the right pitch or tension. Your practice, too, should be at the right pitch.

When you receive the Dharma orally from your guru and then practice frantically for a few days with superficial renunciation, this is a sure sign that you will make no progress.

In the small scope section, you become moved to renounce the lower realms, and in the medium scope, you are moved to renounce all samsara. But you will not achieve this unless you depend on the lamrim.

Kyabjye Pabongka Rinpoche quoted this verse by Je Rinpoche:

Anyone unattached to worldly happiness who,
Yearning to give meaning to their optimum rebirth,
Follows a path pleasing to the victors-
O fortunate ones! Listen with clear minds.

The first line refers to the correct view according to the medium scope; the second refers to the small scope section of the path; the third to bodhicitta and the great scope…

Source: Liberation in the Palm of Your Hand by Kyabjye Pabongka Rinpoche.

Here is the full, unedited audio recording of the teaching uploaded on Youtube, straight from the Buddha’s mouth! Watch the video here http://www.youtube.com/watch?v=1GodFWZEUn4

Alternatively, read the full transcript below.

When we see people have problems, when we see people suffering and having difficulties, we ourselves do not have a lot of ability to help and to assist. We ourselves do not have much wisdom, we don’t have any power, we don’t have any effect, we’re not doctors, we’re not psychologists, we’re not healers. Right now we’re not.

So it’s very hard when we see other people suffer from sickness, suffer from obstacles, suffer from pain or suffer from losing something, or suffer from a loss, a death of a pet or a family. We suffer a lot and they suffer a lot. But you see, this suffering is an energy. This suffering is an energy that can be lust, that can be hate, that can be anger, that can be giving, that can be helping. It’s just an energy and how we direct it is up to us.

So when we see someone that we love and we care about, or other people – a centre member, our friend or anyone – and they need help, our heart goes out to them. Our heart going out to them and our energy put into sorry for them can be directed better. It can be directed in a form of a puja.

What is a puja? I’m not giving you the literal translation. A puja is an expression of your compassion for another person, another being. A puja is an expression, an action, a direct initiative to do something for someone who has an obstacle, who has a problem, who has a difficulty, who has some kind of pain or sickness or fear.

And so, to watch these people have fear and pain and suffering and difficulties, and we don’t do something about it doesn’t make us a better person, doesn’t help our spiritual practice, doesn’t make our minds become enlightened or open up. To do something for them is very, very correct way of opening our minds up – practising emotional generosity, expressing compassion, expressing care.

Why? Because the pujas that you guys are practising are not made up. They’re not ineffective and they’re based on an enlightened Being; in today’s case, Medicine Buddha and last time, you practised Tara. These days, Tara and Medicine Buddha really have a lot of effect, they really have a lot of blessings, they really have a lot and a lot of power to help.

So what happens is that we who do the pujas become a gateway, become a connection to help that person. So instead of just looking at someone and saying, “Oh, poor thing, poor thing; Oh poor this, poor that”, if the child is suffering from whatever reasons and they can’t do well in their studies, they’re going to fail and they can’t move on in their studies, if we do a Manjushri puja for them, it is an expression of our concern and our care; and it has energy and it will bless that person.

If that person is very sick – same thing, we do a Medicine Buddha puja and we can expedite or quicken their healing. So a puja is an expression of our care, our initiative and our sincere concern for another being.

So when people ask you what is a puja, you say not the literal translation (because the literal translation is “to clear obstacles”). But the human definition, the human meaning of puja from my point of view is an expression of your compassion; an expression of your care.

So when you do puja in that way, it is very effective. Why? Any action that is preceded by or motivated by compassion or Bodhicitta has much more effect. Any action we do that is motivated by any form, any level, any amount of Bodhicitta or compassion has more power. Why is that? Two reasons:

1. When it is motivated by Bodhicitta or compassion, you are tapping into your real mind, your Buddha nature. When you tap into your Buddha nature, you push yourself to become a Buddha – very effective for yourselves.
2. A second reason is when you’re motivated by compassion and care, that is the main ingredient for Dharma practice. So for Dharma practice to have effect, our mind must be free of selfishness. Selfishness and Dharma does not match; selfishness and Dharma protector practice doesn’t match; selfishness and Medicine Buddha doesn’t match; selfishness and Manjushri doesn’t match. Selfishness and Dharma practice doesn’t match.

Why selfishness and Dharma practice cannot mix

Hence if we do selfishness with Dharma practice, even after 10, 20 years, there’s not much result. Why not much result? Because our mind is still selfish. So selfishness here is not good or bad. It is a ingredient that must be removed from the soup, until the soup tastes good.

Therefore, if you do Dharma work with selfishness, it’s harmful for yourself! It’s not effective for others. Why is it harmful for yourself? Because even though you’re practising something so good from great Lamas, after so many years, you have no results, very little result – it’s harmful because you waste your time. You receive something so great, but you cannot…

Like a hungry ghost who, even if you give them very good food, their mouth is the size of a pin. They cannot fit it in, even if you give them such nice food. It cannot fit. Even a little bit, they have to squeeze it in like that. That’s really a hungry ghost.

And when the hungry ghost takes the food and it goes down their long, thin, grey neck, when it comes to their stomach, it burns like gastric. It burns and burns and burns – in fact, the food creates pain. Why? They have the karma to experience that.

So therefore, if you do Dharma work, Dharma practice, Dharma meditation, Dharma anything with selfish motivation or innate selfishness, the effect is very little. Why is it very little? Because Dharma and selfishness is the opposite.

If you have oil and you put a wick on top and you want to light it, but you keep putting water, it will burn out. Even if you have oil, it will burn out. Even if there is oil in the lamp, if you put water, the water mixes with the wick and the fire has to go out even if there is still oil.

So oil is like Dharma – it can light up a room. You can open up the oil, you put a wick on top, floating (like in Chinese temples), and you light it; it lights up and you can see things in a dark room. But if you keep putting water, the light goes out, even if there is oil.

So water is like selfish motivation in this case; oil is like Dharma. Hence, if you have oil and you can light and you can see, why do you need to move around in the dark like this? Why you keep putting water?

Similarly, if you do Dharma work, people think, “How come I do my sadhanas for so many years, I do my mantras for so many years and I do Tsok, and I don’t have any power and in fact, my mind becomes more lazy and worse?” Because you haven’t removed the main ingredient – selfishness.

If selfishness never gets removed, how many years do you have left to your life? How many years? Aren’t you afraid of your death? Aren’t you afraid to be alone and close your eyes and no one can help you? Aren’t you afraid of what you’re going to see after death?

If you are selfish and you cover your actions, it means you’re afraid people know you’re selfish. But you know what? People knowing you’re selfish is quite scary but what’s even more scary is when you die and your selfishness comes back to you. That’s very scary.

So hence, if you’re selfish, your Dharma work cannot get results. So two options: (1) get rid of Dharma work and be selfish or (2) get rid of selfishness and do Dharma work. Of course, it has to be number 2. Very simple. The more selfish we are, the more ineffective our practice is. The more water we put into the oil, the less we can light.

So therefore, instead of thinking of how to get how to get rid of selfishness, instead of blaming, instead of hiding, instead of avoiding, we should just stop the selfishness. You see, if you just stop the selfishness, you win.

Why? You don’t have to put energy to hiding, to avoiding, to defending, to protecting your ego. You don’t have to. Why? Put the energy towards cutting your selfishness out, not toward covering selfishness! Both ways is energy; both ways, you have to use your petrol.

So therefore, it’s time for us to wake up and do something now. Now! Why? What are we waiting for? What result are we waiting for? What time, what year are we waiting for? How many years do we need to wait? How many years? When we started Dharma 10 years ago, 20 years ago we said we’re going to do Dharma.

And then we start and we go, “Oh, it’s difficult, I’ll do it next year. Oh, now I have work, I’ll do it 2 years from now. Oh, when I’m 30 or 40, I’ll do it.” And then we keep making time to delay the real, actual Dharma practice. And what happens? When we look back, 10 years, 15 years, 20 years are gone.

And a lot of these people who ran away from Dharma, they run away from themselves because they’ve been running and running and running, so when they face the real Dharma, they run again. Why do they have to run? Because they never create the causes to face themselves. Never. How do you know that? Where there’s smoke there’s fire.

So you use an example like this: because they’re not successful in any part of their life. Because they’re not successful in any part of their life, you know when they’re running away from Dharma, they’re running away from themselves. If they’re very successful in other parts of their life and they run away, okay… maybe there is something else involved.

So let’s say that Beng Kooi just works a normal job, she cannot get married, she doesn’t have many friends, people don’t like her and then she joins Dharma. After 5 or 6 years, she runs away. She says, “Oh, Rinpoche’s bad, the Dharma students are bad, the Ladrang’s bad, KH is bad, Yoke Fui is bad, this is bad, that is bad.” They run and tell other people that. Fine. Stupid people listen and say, “Oh, maybe it’s true huh…”

Smart people say, “Wait a minute… but you didn’t do much with your life. Your don’t have many things in your life.” So if you keep saying it’s bad maybe the problem is not Dharma; maybe the problem is you. Why is it you? Because why is it that you fail at everything? You can think that way. My point? This is not criticism for people who left.

This is for us to examine by logic about ourselves – how we run away.

I will explain as well as I can
The essential meaning of the Conqueror’s scriptures,
The path praised by the excellent Conqueror Children,
The port for the fortunate wishing liberation.

Whoever are not attached to the pleasures of transient existence,
Whoever strive to make leisure and fortune worthwhile,
Whoever are inclined to the path pleasing the Conqueror Buddha,
Those fortunate ones should listen with a clear mind.

Without a complete intention definitely to leave cyclic existence,
There is no way to stop seeking pleasurable effects in the ocean of existence.
Also, craving cyclic existence thoroughly binds the embodied.
Therefore, in the beginning, an intention to leave cyclic existence should be sought.

Leisure and fortune are difficult to find
And life has no duration.
Through familiarity with this,
Emphasis on the appearances of this life is reversed.

If you think again and again
About actions and their inevitable effects
And the sufferings of cyclic existence,
Emphasis on the appearances of future lives will be reversed.

If, having meditated thus, you do not generate admiration
Even for an instant for the prosperity of cyclic existence
And if any attitude seeking liberation arises day and night,
Then the intention definitely to leave cyclic existence has been generated.

Also, if this intention definitely to leave cyclic existence
Is not conjoined with generation of a complete aspiration to a highest Enlightenment
It does not become a cause of the marvellous bliss of unsurpassed Enlightenment.
Thus, the intelligent should generate the supreme altruistic aspiration to become enlightened.

[All ordinary beings] are carried by the continuum of the four powerful currents,
Are tied with the tight bonds of actions difficult to oppose,
Have entered into the iron cage of apprehending self [inherent existence],
Are completely beclouded with the thick darkness of ignorance,
Are born into cyclic existence limitlessly,
And in their births are tortured ceaselessly by the three sufferings.

Thinking thus of the condition of mothers who have come to such a state,
Generate the supreme altruistic intention to become enlightened.
If you do not have the wisdom realising the way things are,
Even though you have developed the thought definitely to leave cyclic existence
As well as the altruistic intention, the root of cyclic existence cannot be cut.
Therefore work at the means of realising dependent-arising.

Whoever, seeing the cause and effect of all phenomena
Of cyclic existence and nirvana as infallible,
Thoroughly destroys the mode of misapprehension of these objects [as inherently existent]
Has entered on a path pleasing to Buddha.

As long as the two, realisation of appearances – the infallibility of dependent-arising –
And realisation of emptiness – the non-assertion [of inherent existence],
Seem to be separate, there is still no realisation
Of the thought of Shakyamuni Buddha.

When [the two realisations exist] simultaneously without alternation
And when, from only seeing dependent-arising as infallible,
Definite knowledge destroys the mode of apprehension [of the conception of inherent existence],
Then the analysis of the view [of emptiness] is complete.

Further, the extreme of [inherent] existence is excluded [by knowledge of the nature] of appearances [existing as nominal designations],
And the extreme of [total] non-existence is excluded [by knowledge of the nature] of emptiness [as the absence of inherent existence and not the absence of nominal existence].
If within emptiness the way of the appearance of cause and effect is known,
You will not be captivated by extreme views.

When you have realised thus just as they are
The essentials of the three principal aspects of the path,
Resort to solitude and generate the power of effort.
Accomplish quickly your final aim, my child.

Taking vows is like setting on a journey to a particular destination with a good road map to guide us. When we uphold our vows and commitments, our merits are constantly being generated and increasing even if our practice is interrupted by sleep or other distractions.

The lay vows are the most basic vows that one can take. Requiring no formal ceremony, the lay vows provide guidelines for the most fundamental good human behaviour.

The Eight Precepts are vows that can be taken as a merit-making activity for auspicious occasions such as Wesak Day and Tsongkhapa Day, or even on our birthdays!

The refuge vows are basic vows taken to change our habituations from negative to positive actions.

The Bodhisattva vows encompass Wishing Bodhicitta and Engaging Bodhicitta. Wishing Bodhicitta is simply the prayer-form while Engaging Bodhicitta is the action-form of turning our daily activities into actions to benefit others with awareness. The Bodhisattva vows include both the root and auxiliary vows.

Taking vows is important to enhance and maintain our practice in future lives. If you break any of the eighteen root Bodhisattva vows, you must purify by invoking the four opponent powers and retake them in front of a Buddha image at an appropriate ceremony.

The Lay Vows

To refrain from:

1. Killing

2. Taking what has not been given

3. Sexual misconduct

4. Telling lies

5. Drinking alcohol that clouds the mind

The Eight Precepts

To refrain from:

1. Killing

2. Stealing

3. Lying

4. Taking intoxicants,

5. Sexual misconduct

6. Taking meals at inappropriate times (One meal a day before noon)

7. Sitting on high and luxurious chairs

8. Wearing jewellery, cosmetics or perfume, enjoying music or TV

The Refuge Vows

To refrain from the Ten Non-Virtuous Actions:

3 of the Body – Killing, Stealing, Sexual Misconduct

4 of the Speech – Divisive Speech, Harsh Words, Idle Chatter, Lying

3 of the Mind – Envy, Hatred and Malice, Wrong Views

The Bodhisattva Vows

The Eighteen Root Vows

You must abandon:

1. Praising yourself and belittling others

2. Not sharing with others one’s wealth and the Dharma

3. Not forgiving even when others apologise

4. Doubting and denying the doctrine of the Great Vehicle

5., Taking offerings intended for the Three Jewels

6. Abandoning the doctrine (through sectarianism etc.)

7. Causing an ordained person to disrobe

8. Committing one of the five crimes of immediate retribution

9. Holding perverted views

10. Destroying places such as towns

11. Teaching emptiness to those untrained

12. Discouraging others from seeking full Enlightenment

13. Causing others to break the vow of individual liberation

14. Belittling those who follow the path of individual liberation

15. Proclaiming false realisations (of Emptiness etc)

16. Accepting gifts of articles that have been misappropriated from the belongings of the Three Jewels

17. Laying down harmful regulations and passing false judgement

18. Giving up the pledge of altruistic aspiration (Bodhicitta)

Except in the cases of giving up the pledge of altruistic aspiration and holding perverted views, a complete infraction of any of the root vows requires association with what are the called the ‘four factors of thorough entanglement’:

The Four Conditions That Constitute A Vow Transgression

1. Not being mindful of the disadvantages
2. Not reversing the desire to indulge in the infraction
3. Indulging in the act with great pleasure and delight
4. Lack of any shame and conscience

The Forty Six Auxiliary Vows Of A Bodhisattva

You are to abandon the following actions:

Seven Downfalls Related To Generosity

1. Not making offerings every day to the Three Jewels

2. Acting out thoughts of desire because of discontent

3. Not paying respect to those senior to one in ordination and in taking Bodhisattva vows

4. Not answering questions out of negligence though one is able to do so

5. Selfishly not accepting invitations due to pride, the wish to hurt others’ feelings, or anger and laziness

6. Not accepting others’ gifts out of jealousy, anger etc. or simply to hurt the other

7. Not giving the Dharma to those who wish to learn

Nine Downfalls Related To The Practice Of Morality

8. Ignoring and insulting someone who has committed any of the five heinous crimes or defiled his or her vows of individual liberation, or treating him or her with contempt

9. Not observing the precepts of moral conduct because one wishes to ingratiate oneself with others

10. Complying with the minor precepts when the situation demands one’s disregard of them for the greater benefit of others

11. Not committing one of the seven negative actions of the body and speech when universal love and compassion deem it necessary in a particular instance

12. Accepting things which are acquired through one of the five wrong livelihoods

13. Wasting time on frivolous actions (such as carelessness, lack of purely morality, dancing, playing music just for fun, gossiping) and also distracting others in meditation

14. Misconceiving that Bodhisattvas do not attempt to attain liberation and failing to view delusions as things to be eliminated

15. Not living up to one’s percepts, thinking that doing so might decrease one’s popularity, or not correcting the undisciplined behaviour of body and speech which result in a bad reputation that limits one’s ability to carry out the tasks of a Bodhisttva

16. Not correcting others whom, motivated by delusions, commit negative actions. Doing so helps them to disclose and purify their actions, whereas concealing them generates suspicions of being disliked by others

Four Downfalls Related To Patience

17. Parting from the four noble disciplines; not retaliating when scolded by others, humiliated by others, hit by others or even killed by others

18. Neglecting those who are angry with you

19. Refusing to accept the apologies of others

20. Acting out thoughts of anger, not opposing the arousal of anger within one’s mind by reflecting upon its harmful consequences etc

Three Downfalls Related To Joyous Effort

21. Gathering circle of disciples out of desire for respect and material gain

22. Wasting time and energy on trivial matters, not countering laziness, addiction to excessive sleep, and procrastination

23. Being addicted to frivolous talk

Three Downfalls Related To Concentration

24. Not seeking the appropriate conditions for attaining single pointed concentration, and meditating upon it without proper guidance

25. Not eliminating the obstacles to one’s concentration

26. Regarding the blissful experience derived from concentration as the main purpose of single pointed meditation

Eight Downfalls Related To The Perfection Of Wisdom

27. Abandoning the doctrines of the Lesser Vehicle with the thought that the practitioners of the Greater Vehicle need not study or practise them

28. Unnecessarily expanding one’s energy in the other directions despite having one’s own Greater Vehicle methods

29. Pursuing non-Dharma studies to the neglect of the Dharma ones

30. Studying non-Dharma subjects with great thoroughness, out of attachments to these views, and favouring them

31. Abandoning the doctrines of the Great Vehicle, claiming that they are ineffective and rejecting the texts on ground of their litery style

32. Praising oneself and belittling others out of arrogance and hatred

33. Not attending Dharma ceremonies, discourses etc out of laziness or pride

34. Despising one’s Guru and not relying on his words

Twelve Downfalls Related To Ethics And Helping Others

35. Not helping those who need assistance

36. Avoiding the task of caring for sick people

37. Not working to alleviate other’s suffering, such as the seven types of frustrations: being blind, deaf, lame, exhausted from fatigue, depressed, abused and rebuked by others, and suffering from hindrances to a calm and single pointed mind

38. Not showing the Dharma way to those recklessly caught up in the affairs of this life alone

39. Not repaying the kindness of others

40. Not consoling those who have mental grief, such as that caused by separation from loved ones

41. Not giving material aid to those who are in need of it

42. Not taking care of one’s circles of disciples, relatives and friends by giving them teaching and material aid

43. Not acting in accordance to others’ wishes

44. Not praising those who deserve praise and their good qualities

45. Not preventing harmful acts to the extent permitted by circumstances

46. Not employing physical prowess of supernatural powers, if one possesses them, at the time needed

I take refuge in the Guru
I take refuge in the Buddha
I take refuge in the Dharma
I take refuge in the Sangha (3x)

SANG GYE CHO DANG TSOG KYI CHOG NAM LA
JANG CHUB BAR DU DAG NI KYAB SU CHI
DAG GI JIN SOK GYI PAY SO NAM KYI
DRO LA PAN CHIR SANG GYE DRUB PAR SHOG (3x)

I take refuge until I am enlightened in the Buddhas, the Dharma and the Sangha.
By the positive potential I create by practising generosity and the other far-reaching attitudes,
may I attain Buddhahood in order to benefit all sentient beings. (3x)