{"id":1302,"date":"2020-01-27T20:47:57","date_gmt":"2020-01-27T10:47:57","guid":{"rendered":"http:\/\/dying-and-death-reflections.com\/?page_id=1302"},"modified":"2020-03-03T10:27:26","modified_gmt":"2020-03-03T00:27:26","slug":"a-gradual-path-the-lamrim","status":"publish","type":"page","link":"https:\/\/dying-and-death-reflections.com\/index.php\/a-gradual-path-the-lamrim\/","title":{"rendered":"A Gradual Path: The Lamrim"},"content":{"rendered":"\n

In Tibetan Buddhism, the Lamrim (Tibetan for “stages of the\npath”) is a way of presenting the stages in the path to enlightenment as\ntaught by Buddha. <\/p>\n\n\n\n

There have been different\nversions of Lamrim in Tibetan Buddhist history, presented by the teachers of\nthe Nyingma, Kagyu and Gelug schools. <\/p>\n\n\n\n

However, all versions of\nthe Lamrim are elaborations of Ati\u015ba’s 11th Century root text A Lamp for the\nPath to Enlightenment<\/em>. <\/p>\n\n\n\n

In the Kagyu schools of Tibetan Buddhism, Gampopa<\/strong>\u2019s exposition of Lamrim is known in English as “The Jewel Ornament of Liberation<\/em>“. He introduced the Lamrim to his disciples as a way of developing the mind gradually.<\/p>\n\n\n\n

In Gampopa\u2019s Jewel Ornament of Liberation<\/em> there\nare six parts, which show the whole path for liberation as follows:<\/p>\n\n\n\n

(1) The Primary Cause: Buddha-Nature<\/p>\n\n\n\n

(2) The Working Basis: The Precious Human Life<\/p>\n\n\n\n

(3) The Contributory Cause: The Spiritual Master<\/p>\n\n\n\n

(4) The\nMethod: Topics (impermanence, the suffering of samsara, karma and its result,\nloving-kindness and compassion, refuge and precepts, cultivation of bodhicitta,\ntraining in aspiration bodhicitta, training in action bodhicitta, the six\nparamitas, etc.)<\/p>\n\n\n\n

(5) The Result: Perfect Buddhahood<\/p>\n\n\n\n

(6) The Activities: Activities of the\nBuddha<\/p>\n\n\n\n

Tsongkhapa<\/strong>, founder of the Gelug school, wrote one of his masterpieces on the Lamrim: The Great Treatise on the Stages of the Path of Enlightenment<\/em> (Tib. Lam-rim Chen-mo<\/em>). <\/p>\n\n\n\n

This\nLamrim divides spiritual practitioners into three scopes, based on the\nmotivation of their religious activity. The three kinds of persons are:<\/p>\n\n\n\n

(1) Persons of modest\nscope;<\/p>\n\n\n\n

(2)\nPersons of medium scope; and<\/p>\n\n\n\n

(3) Persons of high scope.<\/p>\n\n\n\n

Persons of modest motivation\nseek for happiness within samsara; their motive is to achieve high rebirth. <\/p>\n\n\n\n

Persons of medium motivation\nseek for their own ultimate peace and abandon worldly pleasure. <\/p>\n\n\n\n

Persons of high motivation,\nbased on insight into their own suffering, seek to stop the suffering of all\nbeings. <\/p>\n\n\n\n

Lamrim texts cover essentially\nthe same subject areas. However, the subjects within them may be arranged in\ndifferent ways. For example, the Lamrim of Ati\u015ba starts with bodhicitta<\/em>\n(the altruistic mind of enlightenment); Gampopa’s Lamrim starts with the Buddha\nnature; Tsongkhapa’s text starts with reliance on a guru (Tibetan: lama<\/em>).<\/p>\n\n\n\n

Both Gampopa and Tsongkhapa\nhave expanded the short root-text of Ati\u015ba into a detailed system to understand\nthe entire range of Buddhist teachings.<\/p>\n\n\n\n

Source: Alexander Peck (January 2020) <\/p>\n\n\n\n

\"\"
Reflection:
Lamrim<\/em> is what you should focus on your whole life, even while you are doing your job. You should keep your mind in this. It is the most meaningful, most profound practice, doing each action with the mind in bodhicitta<\/em>. This should be your practice; this is what you should try to accomplish in life. <\/strong>
(Lama Zopa Rinpoche)
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