(1) The Precious Human Birth
(1) The eight unfavourable states of existence in which individuals are disadvantaged.
(2) The sixteen unfavourable conditions: (a) eight unfavourable conditions based on present circumstances; (b) eight unfavourable conditions in which the mind is cut off from the Dharma.
(3) The ten blessings of the precious human birth: (a) The five personal blessings; (b) the five blessings received from others.
(4) Why the human birth is precious: (a) it is difficult to obtain; (b) it is easily lost; (c) it has a great objective.
(2) Impermanence
(1) Think that nothing lasts.
(2) Think that many other people have died.
(3) Think repeatedly of the many circumstances which might cause death.
(4) Meditate on what will happen at the hour of death.
(5) Think about what happens after death.
(3) Karma: Action, Cause and Result
(1) Action which leads to samsara: (a) unwholesome action; (b) wholesome action; (c) neither wholesome nor unwholesome action; (d) the eight heavenly qualities.
(2) Action which leads to liberation.
(4) The Shortcomings of Samsara
(1) Six realms of existence: (a) hell-beings; (b) spirits; (c) animals; (d) gods; (e) asuras; (f) humans.
(2) Miseries of the human realm: (a) the five miseries of birth; (b) the five miseries of aging; (c) the five miseries of illness; (d) the five miseries of death; (e) the misery of not finding what you seek; (f) the misery of not retaining what you have; (g) the misery of separation from what is dear; (h) the misery of encountering the undesirable.
(3) Three types of misery common to all samsaric beings: (a) the misery of misery itself; (b) the misery of change; (c) the misery of all conditioned existence.
Source: Based on Jamgon Kongtrul. Translated from the Tibetan by Judith Hanson. Foreword by Chogyam Trungpa. The Torch of Certainty. Boston and London: Shambhala Publications, 1977.
For this to occur, we must have profound confidence based on knowledge of the Precious Ones’ [the Three Jewels: Buddha, Dharma and Sangha] qualities.
In addition to this confidence, we must be motivated by meditation on impermanence. If we do not consider death and impermanence, our thoughts will not even begin to turn to the Dharma.
Relying also on a knowledge of the rarity [of this human existence with its] opportunities and blessings, we begin the basic practices, known as the Four Ordinary Foundations.
(Jamgon Kongtrul. The Torch of Certainty.)