Lamrim (Tibetan:ལམ་རིམ,Wylie:lam rim, "stages of the path") is aTibetan Buddhist textual form for presenting the stages in the complete path toenlightenment as taught byBuddha. In Tibetan Buddhist history there have been many different versions oflamrim, presented by different teachers of theNyingma,Kagyu andGelug schools.[1] However, all versions of thelamrim are elaborations ofAtiśa's 11th-century root textA Lamp for the Path to Enlightenment (Bodhipathapradīpa).[2]
WhenAtiśa, the originator of thelamrim came from India to Tibet,[3] he was asked by king Jang Chub Ö to give a complete and easily accessible summary of the doctrine[3] in order to clarify wrong views, especially those resulting from apparent contradictions across thesutras and their commentaries. Based upon this request he wrote theBodhipathapradīpa ("A Lamp for the Path to Awakening"), teaching what came to be known as thelamrim for the Tibetans.[3] Atiśa's presentation of the doctrine later became known as theKadampa tradition in Tibet.
According to Tsong Khapa, in hisLam Rim Chen Mo ("The Great Treatise on the Stages of the Path to Enlightenment"), Atiśa took the number and order of the subjects inMaitreya-natha andAsaṅgasAbhisamayalankara ("Ornament of clear realizations"), which was based on thewisdom sutras, as the basis to write theBodhipathapradīpa. In theAbhisamayalankara they emphasised the hidden meanings of the sutras.[4] Tibetan Buddhists thus believe that the teachings of thelamrim are based on the sutras that the Buddha taught[5][6] and therefore contains the essential points of all sutra teachings in their logical order for practice.
Gampopa, a Kadampa monk and student of the famedyogiMilarepa, introduced thelamrim to his disciples as a way of developing the mind gradually. His exposition oflamrim is known in English translation as "The Jewel Ornament of Liberation" and is studied to this day in the variousKagyu schools of Tibetan Buddhism.
The main Lam Rim text in the Nyingma tradition isLongchen Rabjampa'sFinding Rest in the Nature of Mind, along with its voluminous auto-commentary,The Great Chariot. Both lay out the entire scope of the buddhist teachings according to the view of theNyingma school, from the foundational practices through toDzogchen.
Tsongkhapa, founder of theGelug school which is primarily based on Atiśa'sKadampa school, wrote one of his masterpieces onlamrim:The Great Treatise on the Stages of the Path of Enlightenment (Tib.Lam-rim Chen-mo)[2] which has about 1000 pages, and is primarily based on literary sources. There is also a medium-lengthlamrim text by Tsongkhapa (200 pages) and a short one, calledLam-rim Dü-dön (Tib.), which is recited daily by many Gelugpas and is about 10 pages long.[note 1]
The Lamrim was the first Tibetan text translated into a European language byIppolito Desideri, a Jesuit missionary, who visited Tibet and made an extensive study of Tibetan Buddhism from 1716 to 1721.[7] Desideri studied the Lam Rim Chen Mo of Tsongkhapa, and his manuscript describing Tibet was one of the most extensive and accurate accounts of Buddhist philosophy until the twentieth century.
The starting point of thelamrim is a division of Buddhist practitioners into beings of three scopes, based upon the motivation of their religious activity. Disregarded in this division are individuals whose motives revolve around benefits in their current life. Striving for a favorable rebirth is implicitly the minimum requirement for an activity or practice to be classified as spiritual.
Atiśa wrote in "Lamp of the Path" (verse 2) that one should understand that there are three kind of persons:
Persons of modest motive search for happiness withinsamsara; their motive is to achieve high rebirth. Buddhists traditionally consider that this domain includes followers of most non-Buddhist religions who strive for a rebirth in a heaven.[citation needed]
Persons of medium motive are searching for their own ultimate peace and abandoned worldly pleasure. This includes the paths ofpratyekabuddhas andśravakabuddhas, which seek personal liberation alone, the traditional goal ofHīnayāna practice.
Persons of high motive, who, based on their insight of their own suffering, seek by all means to stop the suffering of all beings. This is theMahāyānaBodhisattva path of thesamyaksaṃbuddhas, who practice thesix Perfections.
One of the formulaic presentations of the Buddhist path in the Nikayas isanupubbikathā, "graduated talk"[8] or "progressive instruction,"[9] in which the Buddha talks on generosity (dāna), virtue (sīla), heaven (sagga), danger of sensual pleasure (kāmānaṃ ādīnava)[10] and renunciation (nekkhamma). When the listener is prepared by these topics, the Buddha then delivers "the teaching special to the Buddhas,"[9]theFour Noble Truths (cattāri ariya-saccāni),[11] by which arises "the spotless immaculate vision of the Dhamma."[9][8] In the Tibetan Lamrim teachings, the Bodhisattva-path, with its training of the six perfections, is added to this formula.
Althoughlamrim texts cover much the same subject areas, subjects within them may be arranged in different ways. Thelamrim of Atiśa starts withbodhicitta, the altruistic mind of enlightenment, followed by taking the bodhisattva vows. Gampopa'slamrim, however, starts with theBuddha-nature, followed by the preciousness of human rebirth. Tsongkhapa's texts start with reliance on a guru (Tib.:lama), followed by the preciousness of human rebirth, and continue with the paths of the modest, medium and high scopes. Longchenpa's lamrim begins with the four thoughts that turn the mind, and proceeds through to the two stages of vajrayana practice and dzogchen.
Gampopa,Tsongkhapa,Longchenpa, and others, expanded the short root-text of Atiśa into an extensive system to understand the entire Buddhist philosophy. In this way, subjects likekarma,rebirth, Buddhist cosmology and the practice ofmeditation are gradually explained in logical order.
An example of the outline forlamrim teachings is that ofLiberation in the Palm of your Hand byPabongkhapa Déchen Nyingpo. An abbreviated and annotated outline follows to show the structure of thislamrim:[note 2]
Introduction
the identities and lineages of the authors of thelamrim (Shakyamuni Buddha,Atisha,Dromtoenpa, etc.), to establish the authenticity of the teaching
the greatness of thelamrim itself, to gain respect for it
the way the instructions are to be received and given
the way the students are to be guided through the subjects. This fourth subject has two divisions:
the way to rely on a spiritual guide
the way to train your mind on the basis of the correct way to rely on the spiritual guide. This last heading contains the rest of the instructions under the headings:
the way to encourage yourself to take the essence of this precious human rebirth
the way to take the essence of this precious human rebirth (that is: training your mind in the paths of the three scopes included within thelamrim)
The path shared with persons who have the modest scope motivation
Striving for a rebirth in the upper realms:
the reality that this life will end and that you will die
the suffering in a rebirth in the lower realms (a rebirth as hell being, hungry ghost or animal, which you want to avoid)
(so you) take refuge in the three Jewels: Buddha, Dharma and Sangha
(and adjust your behavior of body, speech and mind according to the) law of cause and effect/ karma which will lead you to a favorable rebirth within cyclic existence in the human-, demigod-, or god realm.
The path shared with persons who have the medium scope motivation
Striving for liberation of cyclic existence. The training in the medium scope path will lead to the development of the wish to be liberated from all un-free rebirths in cyclic existence through the power of afflictive emotions and karma. It consists of:
The Four Noble Truths:
The truth of suffering (in cyclic existence in general, including the favorable rebirths)
The truth of the causes of suffering (the afflictive emotions, especially ignorance)
The truth of cessation (there is a state that is free of suffering and its origins)
The truth of paths (the way to attain this state free of suffering and its causes by practicing ethics, concentration and wisdom)
Another presentation of the middle scope subjects is the presentation of the 12 links of dependent arising
The path for persons who have the high scope motivation
Striving for complete buddhahood:
Developingmind of enlightenment (bodhicitta), the wish to become a buddha for the welfare of all sentient beings:
the advantages of the mind of enlightenment;
the way to develop the mind of enlightenment
the 7-point instruction in seeing all sentient beings as your mothers (from previous lives and contemplating their kindness towards you)
the instruction on how to exchange your self-interest for others' interest (by looking at the drawbacks of self-cherishing and the advantages of cherishing others)
the way to train your mind after developing the mind of enlightenment, by training the six perfections:
The study of Lamrim is a major focus of the Gelug school and numerous Gelug figures wrote Lamrim works. A collection of important Lamrim works is known as the Eight Great Commentaries (on Atisha'sLamp for the Path to Enlightenment). The14th Dalai Lama frequently teaches on these works. These are:[12]
The Great Treatise on the Stages of the Path to Enlightenment (lam rim chen mo) byJe Tsong Khapa
The Medium Treatise on the Stages of the Path to Enlightenment (lam rim ‘bring po) by Je Tsong Khapa
The Concise Treatise on the Stages of the Path to Enlightenment (lam rim bsdus don) also known as Song of the Stages of the Path (lam rim nyams mgur) by Je Tsong Khapa
The Essence of Refined Gold – Stages of the Path to Enlightenment (lam rim gser zhun ma) by His Holiness theThird Dalai Lama, Sonam Gyatso.
The Jewel Ornament of Liberation by Gampopa, translated by Khenpo Konchog Gyaltsen Rinpoche (1998). Snow Lion Publications – Ithaca, New York, with a foreword by The Dalai Lama,ISBN1-55939-092-1.
Engaging by Stages in the Teachings of the Buddha, 2 vols., by Phagmodrupa (Gampopa's disciple), Otter Verlag, Munich
Longchen Rabjam,[2]Finding Rest in the Nature of Mind,[3] Padmakara Translation Group (Boston: Shambhala, 2017)[4]
Finding Rest in the Nature of Mind (sems nyid ngal gso), is a complete lam rim in 13 chapters written in verse form. It covers the ground, path, and fruition as well as the view, meditation and conduct according to the Nyingma school, beginning from the foundational four reflections that turn the mind through to the two stages of vajrayana practice and the view and practice of dzogchen, blending the sutra presentation of buddha nature with the tantric view of the luminous, empty, spontaneously present primordial ground of pristine awareness.[13] Longchenpa composed three auto-commentaries on the root text: one short, one extensive, and one which lays out the practice instructions:[13]
The short auto-commentary:Garland of White Lotuses (Tib. padma dkar po’i phreng ba).
The extensive auto-commentary:The Great Chariot (Tib. shing rta chen po)
The Great Chariot is currently (as of 2022) in preparation for publishing by the Library of Tibetan Classics, translated by Ives Waldo. The digital version of the translation in progress is available online atWisdomlib. TheLibrary of Tibetan Classics, under the direction of Geshe Thupten Jinpa, PhD., has prepared acritical edition of the Tibetan text.
The practice instructions:The Excellent Path to Enlightenment (Tib. byang chub lam bzang), Khenpo Gawang Rinpoche and Gerry Winer (translators), Jewelled Lotus, 2014.
Tsong-kha-pa (2000). Joshua Cutler; Guy Newland (eds.).The Great Treatise on the Stages of the Path to Enlightenment, Volume I. Translated by Lamrim Chenmo Translation Committee. Canada: Snow Lion.ISBN1-55939-152-9.
Tsong-kha-pa (2002). Joshua Cutler; Guy Newland (eds.).The Great Treatise on the Stages of the Path to Enlightenment, Volume II. Translated by Lamrim Chenmo Translation Committee. Canada: Snow Lion.ISBN1-55939-168-5.
Tsong-kha-pa (2004). Joshua Cutler; Guy Newland (eds.).The Great Treatise on the Stages of the Path to Enlightenment, Volume III. Translated by Lamrim Chenmo Translation Committee. Canada: Snow Lion.ISBN1-55939-166-9.
Sonam Gyatso (bSod Nams rGya mTso, the third Dalai Lama),Lam rim gser zhun ma. English translation by Glenn H. Mullin; 1st edition titledEssence of Refined Gold by the Third Dalai Lama: with related texts by the Second and Seventh Dalai Lamas (Dharamsala, HP, India: Tushita Books, 1978); 2nd edition titledSelected Works of the Dalai Lama III: Essence of Refined Gold (Ithaca, New York: Snow Lion, 1985).
Pabongkha Déchen Nyingpo (2006). Trijang Rinpoche (ed.).Liberation in the Palm of Your Hand, A Concise Discourse on the Path to Enlightenment. Michael Richards (translator) (3rd ed.). Somerville, Massachusetts: Wisdom.ISBN0-86171-500-4.
Practicing the Path: A Commentary on the Lamrim Chenmo, Yangsi Rinpoche, Wisdom Publications,ISBN0-86171-346-X
Steps on the Path to Enlightenment, Volume 1: A Commentary on the Lamrim Chenmo, The Foundational Practices, by GesheLhundub Sopa, Wisdom Publications,ISBN0-86171-303-6
Steps on the Path to Enlightenment, Vol.2: Karma : A Commentary on the Lamrim Chenmo by GesheLhundub Sopa, Wisdom Publications,ISBN0-86171-481-4
Illuminating the Path to Enlightenment, TDL Publications,ISBN0-9623421-6-5
Joyful Path of Good Fortune: The Complete Buddhist Path to Enlightenment, Tharpa Publications (2nd. ed., 1995)ISBN978-0-948006-46-3
^In regards to translatingādīnava, Bullitt uses the word "drawbacks" while Ñāṇamoli & Bodhi (2001) use "danger" (p. 485), and Rhys Davids & Stede (1921–25) recommend "disadvantage, danger" (p. 99, entry for "Ādīnava", retrieved 2007-11-13 from[1]).
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