Meditation is practiced to deal with our minds and what arises within them. We tend to think of meditation as a way to cultivate mindfulness and awareness and feel this will help us to overcome our negative mental states and emotions. However, that is not the Buddhist view. Buddhists practice meditation based upon some understanding of what they are trying to do. We therefore need to have some understanding of the psychology of meditation; an understanding that is presented in the Abhidharma teachings. We must learn to understand our mind through meditation practice by learning to recognize the various elements of our conscious life. Abhidharma means ‘making the hidden dharmas obvious’ and is meant to counteract our tendency to lump everything together in a confused fashion. This series of teachings provides a thorough explanation of the mind and how to profit from our meditative practices by gaining a greater understanding of our mental states and emotions.

Guru Padmasambhava is credited with bringing Buddhism to Tibet and Tibetans regard him as the second most important figure to Buddha himself. Padmasambhava is a hero to the Tibetans because he taught them how to conquer themselves by taming their own minds. Guru Rinpoche has two aspects: the physical manifestation of his historical person and the transcendental aspect that represents the enlightened mind. When we relate to Guru Rinpoche through this prayer, we are establishing a relationship on both of these levels, as Ju Mipham’s commentary makes clear. Mipham’s commentary is called White Lotus and this translation of the commentary is faithful to the original while expanding when necessary on the more difficult points. It is very beneficial to receive as many teachings as possible on the practices and prayers that we follow. The basic structure of Mipham’s commentary has three main sections: 1) the exoteric explanation of the external meaning, 2) the inner meaning of the ‘vajra words’ or the esoteric explanation and 3) the cultivation of mystical experiences.

To really hold the three-Yana perspective, we have to value the Hinayana as much as Mahayana and Vajrayana. Just as a sound foundation is important before we can erect a building, we have to understand the fundamentals of Buddhism before we can understand or engage in higher practices. The Hinayana approach is about renunciation and the attitude of individual liberation, the Mahayana approach is about purification, the Vajrayana approach is about transformation and the more mystical approach of Mahamudra (an adjunct to the third Yana) is about self-liberation. This course looks closely at the spirit and purpose of each of the Yanas and explains how they work together and rely upon each another to form a path that encompasses the entire range of human experience.

A fulfilling life contains two goals: one distant and one immediate. The distant goal is enlightenment while the immediate goal is leading a life of meaning and significance without squandering our opportunities. We need to contemplate the distant goal while working on the immediate goal. We should aim toward enlightenment without projecting it into the distance future and without belittling our everyday lives. We need to integrate the two to lead a fulfilling life. This series of talks shows us how we can do this by cultivating a broad vision and applying it to three aspects of our lives: 1) our relationship with ourselves, 2) our relationship with the world and other people, and 3) our relationship with ultimate reality.

Buddhism has a practical and detailed system of mind training or lojong teachings that are designed to work with our personal and emotional problems. For many centuries Indian and Tibetan Buddhists have employed this collection of pithy, penetrating dharma slogans to develop compassion, equanimity, loving-kindness and joy so that they can develop the essence of the Mahayana teachings – the bodhichitta or ‘awakening heart’ that defines the bodhisattva path – where we are compelled to seek enlightenment for the sake of others as well as for ourselves. We need a system of mind training to overcome the negative habits we have picked up over many years. Traleg Rinpoche offers this concise overview of the Lojong teachings, which cover this profound practice of great compassion that apply equally to the turmoil of both the ancient and modern worlds.

In Buddhism attitudes are seen as determinants for the kind of person we are and the kind of mental activity we generate. Developing insight into ourselves, our minds - intentions and attitudes – can help us to transform our mental habits. Traleg Rinpoche provides a detailed explanation of the theory of karma and rebirth and discusses the importance of developing healthy and positive attitudes.