If the four thoughts (or, the four contemplations)—that is:

(1) the difficulty of obtaining a free and well-favoured existence,

(2) death and impermanence,

(3) action as seed and result, and

(4) consideration of the shortcomings of samsara—

are new to you, they are fully explained in the graded-path texts. (A text of this genre is The Jewel Ornament of Liberation by Gampopa, translated by H. V. Guenther [Boston: Shambhala Publications, 1986].)

One needs to work at these contemplations so that they definitely become part of one’s thinking. Here is a concise presentation of the basic points: 

Precious Human Existence

In order to obtain the framework for the practice of dharma, this precious human existence, which, in being free and well-favoured (see below),  offers excellent opportunities, one must practice excellent virtue, since this is its karmic seed. 

Since the proportion of sentient beings that do practice virtue thoroughly is very small, the result, a free and well-favoured existence, is difficult to obtain. When one considers the numbers of other sentient beings, such as animals, it is evident that human existence is just a remote possibility. Therefore, you should, above all else, work at dharma wholeheartedly so that the human existence now obtained is not wasted. 

Free and Well-Favoured

Free refers to freedom from eight forms of existence in which spiritual practice is virtually impossible: as (1) a hell being, (2) a preta, or (3) an animal, in each of which the limitations posed by confusion and pain preclude spiritual concerns; as (4) a god, where one is continually distracted by sensual pleasures; in (5) an age when no buddha has appeared or in (6) a primitive, uncivilised society; as (7) someone with mental or physical incapacity or as (8) someone who does not accept the validity of the dharma. 

Well-favoured refers to the conditions needed in order to practice. 

Five conditions derive from oneself: (1) to be a human, (2) to be born in a region where the dharma is accessible, (3) to have the use of all faculties, (4) not to be swept away by the tide of one’s own bad karma, and (5) to have faith in the dharma. 

Five conditions derive from others: (1) a buddha must have appeared, (2) he must have taught the dharma, (3) the dharma must have lasted, (4) there must be many who follow the dharma, and (5) there must be people who support and maintain the practice of dharma.

Impermanence and Death

Furthermore, since life is uncertain, the causes of death are numerous, and one can’t even be sure that death won’t come today, one must exert oneself in the dharma right away. At the time of death, except for virtuous and non-virtuous actions, nothing will follow, not wealth, food, possessions, nor land, body, or status. Since these are not even as helpful as a straw, there is not the slightest need for them. 

Action as Seed and Result 

After death, the power of karma causes one to experience birth in one of the six classes of beings (see below). Whichever it is, there will be nothing but suffering, not even a strand of happiness. Since happiness and suffering infallibly develop from virtuous and non-virtuous actions, one should not do anything evil even at the risk of one’s life. One should practice only virtuous actions with great diligence. 

Karma means “action,” and, in Buddhist teaching, each act (physical, verbal, or mental) is a seed that develops into certain patterns of thought and experience. Thus, one’s actions determine how one sees and experiences the world. Traditionally, it is said: 

To see what you’ve done, look at your body. 

To see what you’ll be, look at your actions.

Shortcomings of Samsara

The cycle of existence, so called because of the self-perpetuating nature of ego-based existence. Lack of awareness of one’s own nature leads to the development of ego. The basic energies of mind are thus corrupted and become the source of confusion and emotional turmoil. Actions based on that confusion lead to a further sense of alienation and suffering, and the pattern of ego is strengthened. The antithesis of samsara is nirvana—the end of that lack of awareness and hence freedom from this endless and meaningless cycle.

Six classes of beings: a traditional description of the possibilities of experience in samsara. The six classes are as follows: 

(1) Hell beings, whose existence is dominated by intense suffering in which the violent and extreme environment reflects the aggression that causes this kind of experience. 

(2) Pretas, or ghosts, whose existence is dominated by want, particularly for food and water. Their barren, lifeless environment reflects the greed that produces this kind of existence. 

(3) Animals, whose existence is dominated by fear of predators and being helplessly subject to their environment. Stupidity and insensitivity create this kind of experience. 

(4) Humans, whose experience consists of birth, illness, old age, and death as well as anxiety and ceaseless activity. The basic attachment that produces this experience manifests in the constant effort to maintain or improve one’s immediate circumstances. 

(5) Asuras, or demigods, whose existence is dominated by fruitless and painful rivalry with the more powerful gods—a reflection of the basic jealousy that creates this experience. 

(6) Gods, whose relatively blissful existence in celestial paradises is terminated in fear and horror at the vision of what their next existence will be. Pride and arrogance are the causes of this form of existence. 

The six classes of beings are divided into two groups: the higher realms of gods, asuras, and humans; and the lower realms of animals, pretas, and hell beings.

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One should energetically train oneself in this kind of thinking. At the end of every period of meditation, one may perform the seven-branch prayer (see below) as many times as one is able to. 

In post-meditation periods, one ought to put the points of one’s reflections into practice. These instructions apply to all forms of preparation and actual practice.

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The Seven-Branch Prayer 

This is a traditional format for Mahayana practice. 

(1) Paying homage counteracts pride.

(2) Presenting offerings counteracts greed. 

(3) Acknowledging and confessing evil acts counteracts aggression.

(4) Rejoicing in the good that others do counteracts jealousy.

(5) Requesting spiritual teaching counteracts stupidity.

(6) Asking the buddhas and teachers to remain present in the world counteracts the view of permanence.

(7) Dedicating virtue to the welfare of others leads to the attainment of full awakening.

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An Example of the Seven-Branch Prayer 

With complete faith I bow 

To all the victorious ones and their sons 

Who abide in the ten directions and three times. 

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I offer flowers, incense, light, 

Perfume, food, music, and many other things, 

Both in substance and with my imagination. 

I ask the noble assemblage to accept them. 

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I confess all evil actions that I have done, 

Influenced by the defilements, 

From time without beginning until now: 

The five that ripen immediately, 

The ten non-virtuous acts, and many others. 

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I rejoice in the merit of whatever virtue 

Shravakas, pratyekabuddhas,

Bodhisattvas, and ordinary people 

Gather throughout the three times. 

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I pray for the wheel of the dharma to be turned, 

The teachings of the mahayana and hinayana, 

In ways suitable for the different aptitudes 

And motivations present in sentient beings. 

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I ask the buddhas not to pass into nirvana, 

But, with great compassion and 

Until samsara is completely empty, 

To look after all sentient beings 

Who drown in this ocean of sorrow. 

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May whatever merit I have accumulated 

Become a seed for the enlightenment of all beings. 

Without delay, may I become 

A splendid leader for sentient beings.

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Source: Based on Kongtrul, Jamgon. The Great Path of Awakening: The Classic Guide to Lojong, a Tibetan Buddhist Practice for Cultivating the Heart of Compassion. Translated by Ken McLeod. Boulder, CO: Shambhala Publications, 2005. 

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