2. Cause & Effect Action

Understanding our humanness
Not really a resources problem?
So what is it then?

[Temporarily beings may experience adverse conditions, lack of resources, or so forth. The origin of this however is in mind, planted at one time or the other, (negative patterns/ habituations that have not been purified). Karmic or spiritual law is unfailing. Encouraged to purify negativities.

Due to the delusions of mind that sentient beings experience, they require our compassion and help on the relative level. Wherever possible also planting the awareness seeds of dharma education in the mind- to transform the mind in awareness recognition/ realisation and overcome suffering at the root cause level. All sentient beings have been our mother/father at one time or the other, in one life-time or the other, since time without beginning (or beginnngless time). Time itself is a human construct].

A central insight of Tibetan Buddha Dharma philosophy: is the understanding that suffering doesn’t arise primarily from external scarcity but from internal delusion. In the Dharma, the mistaken belief in a separate, independent self—what is often called self-clinging or ātma-grāha—is referred to as the root of samsara (the cycle of suffering and rebirth).

Key Points in Tibetan Buddha Dharma Understanding

Self-clinging: The grasping at “I” and “mine” creates attachment, aversion, and ignorance.
Illusion of separateness: Believing the self is inherently independent blinds us to interdependence (pratītyasamutpāda).
Grasping mind: The tendency to cling to thoughts, emotions, and identities perpetuates dissatisfaction.
Resources vs. perception: External resources are not the true issue—our distorted perception is.
Liberation path: Practices like meditation, compassion, and wisdom aim to dissolve self-clinging and reveal the nature of mind.

The understanding reframes social and personal problems: instead of seeing them as battles over material scarcity, they are seen as opportunities to recognize and release the grasping mind. Extend our hearts and minds out in compassionate empathy; support others and perform beneficial practices for others in whatever ways we can.

How Tibetan Buddha Dharma contrasts self-clinging with the bodhisattva ideal of selflessness.

Self-Clinging vs. Selflessness

Self-Clinging (Ātma-grāha)
- Root of samsara: grasping at an inherently existing “I.”
- Leads to attachment, aversion, and ignorance.
- Narrows perception, making us see the world as “me vs. others.”
Selflessness (Anātman)
- Realization that the self is empty of inherent existence.
- Opens the mind to compassion and wisdom.
- Dissolves the illusion of separateness, revealing interdependence.

The Bodhisattva Ideal

Motivation: A bodhisattva vows to liberate all beings before themselves.
Practice: Cultivating bodhicitta (the mind of awakening) — compassion fused with wisdom.
Antidote to self-clinging: By dedicating one’s life to others, the grasping at “I” naturally weakens. (Use understanding of universal principles of mind in practice).
Result: Freedom from suffering, not through resource accumulation, but through dissolving ego-based perception.

Practical Implications

Meditation: Analytical meditation on emptiness helps dismantle the illusion of self.
Compassion: Acts of generosity and kindness counteract self-centeredness.
Wisdom: Seeing all phenomena as interdependent loosens the grip of ego.

In short, Tibetan Buddha Dharma reframes the human problem: it’s not about external scarcity but about the inner habit of clinging to a false self. The bodhisattva path offers the radical alternative of living for others, which paradoxically brings liberation to oneself.

A short Tibetan-style parable that illustrates how a bodhisattva dissolves self-clinging in everyday life:

The Parable of the Two Travelers

Two travelers were crossing a high mountain pass. One carried a heavy pack filled with food, blankets, and gold. The other carried only a small satchel with medicine and a flask of water.

Midway through the journey, the first traveler stumbled and fell into a ravine. His pack pinned him down, and he cried out for help. The second traveler climbed down, gave him water, and used the medicine to heal his wounds. Then, instead of keeping the gold, he lightened the burden by sharing the food and blankets with villagers along the way.

The first traveler asked, “Why do you give away what could make you rich?” The second replied, “Because clinging to wealth makes the pack heavier. Sharing makes the path lighter—for both of us.”

Lesson

The first traveler represents self-clinging: burdened by possessions and the illusion of “mine.”
The second traveler embodies the bodhisattva ideal: selflessness, compassion, and wisdom.
By giving away rather than grasping, the bodhisattva dissolves ego and turns suffering into liberation.

This story shows how the antidote to self-clinging is not deprivation but generosity and compassion, which transform the mind and lighten the journey for all beings.

A simple Tibetan Buddha Dharma meditation practice designed to loosen self-clinging in daily life:

Meditation on Selflessness and Compassion

Settle the Mind
- Sit comfortably and bring awareness to your breath.
- Allow thoughts to arise and pass without grasping.
Contemplate Interdependence
- Reflect: “This body, this mind, this life — all arise from countless causes and conditions.”
- Notice how nothing exists independently, not even the “I.”
Dissolve the Self
- Gently ask: “Where is the solid self I cling to?”
- Look for it in body, feelings, thoughts, and awareness.
- See how it cannot be found as a fixed entity.
Generate Bodhicitta
- Shift focus outward: “May all beings be free from suffering and its causes.”
- Imagine your heart opening, sending compassion like light in all directions.
Dedicate Merit
- Conclude: “Whatever clarity or kindness arose here, may it benefit all beings.”
- Rest in spacious awareness, free from grasping.

Why This Helps

Self-clinging weakens when you see the “I” as empty of inherent existence.
Compassion grows when you realize all beings share the same wish for happiness.
Daily life transforms because generosity and patience naturally arise when ego loosens.

A short mantra practice (like Om Mani Padme Hum) that Tibetans use to reinforce selflessness and compassion mindset throughout the day.

Mantra Practice: Om Mani Padme Hum

This is the most widely recited mantra in Tibetan Buddha Dharma, associated with Avalokiteśvara (Chenrezig), the bodhisattva of compassion.

Find a quiet moment
- Sit or stand comfortably.
- Take a few breaths to settle your mind.
Recite the mantra
- Chant softly or silently: Om Mani Padme Hum.
- Repeat it rhythmically, focusing on the sound and vibration.
Visualize compassion
- Imagine light radiating from your heart, touching all beings.
- Each syllable dissolves self-clinging and expands compassion.
Integrate into daily life
- Whisper the mantra while walking, cooking, or commuting.
- Let it remind you that every moment can be an act of compassion.

Meaning of the Syllables

Om: Purifies pride and ego.
Mani (“jewel”): Cultivates altruistic intention.
Padme (“lotus”): Symbolizes wisdom.
Hum: Unity of compassion and wisdom, dissolving duality.

This practice is simple yet profound: each repetition loosens the grip of “I” and strengthens the bodhisattva’s vow to live for others. It purifies the karma of beings in the six realms (or mind states) of samsara.

A guided visualization that often accompanies this mantra, where you visualise through your energy of inner awareness of compassion – Chenrezig radiating to all beings

A guided visualization that often accompanies the mantra Om Mani Padme Hum, helping practitioners embody compassion and dissolve self-clinging:

Guided Visualization with Chenrezig (Avalokiteśvara)

Settle into Presence
- Sit quietly, breathe naturally, and bring your awareness to the heart center.
- Feel a sense of openness and spaciousness.
Visualize Chenrezig
- Imagine Chenrezig (the bodhisattva of compassion) appearing before you, radiant and serene.
- His body is made of pure light, symbolizing wisdom and compassion inseparable.
Mantra Recitation
- As you softly chant Om Mani Padme Hum, visualize Chenrezig’s heart glowing with a jewel-like light.
- With each repetition, beams of light radiate outward, touching all beings.
Compassion Spreading
- See suffering beings receiving this light: their pain dissolves, their hearts open, and joy arises.
- Imagine the light returning to you, filling your own heart with boundless compassion.
Union of Self and Others
- Recognize that the boundary between “self” and “others” is illusory.
- Rest in the awareness that compassion flows freely, without clinging to “I” or “mine.”
Dedication
- Conclude: “May this practice benefit all beings, leading them to freedom from suffering.”
- Rest in luminous awareness, spacious and selfless.

This visualization strengthens the bodhisattva ideal: dissolving self-clinging by embodying compassion that embraces all beings equally.

A short daily ritual (like morning or evening steps) that Tibetans use to keep this practice of compassion and selflessness alive throughout ordinary life:

Morning Practice

Refuge and Bodhicitta: Upon waking, take a moment to recall your refuge in the Three Jewels of practice; (Buddha (the true nature of reality), Dharma (are the teachings and path of inner practice), and Sangha (those on the inner path of practice, and the supportive conditions for practice). Generate the intention: “May everything I do today benefit all beings.”
Mantra Recitation: Chant Om Mani Padme Hum for a set number, or as many times as you can throughout the course of daily life, letting compassion set the tone for the day.
Visualization: Visualise light radiating from your heart, touching all beings, dissolving suffering.

During the Day

Mindful Reminders: Whenever you feel stress or ego-clinging, pause and silently recite the mantra.
Acts of Compassion: Practice generosity in small ways—smiling, listening, offering help.
Awareness of Interdependence: Reflect that every encounter is part of a vast web of causes and conditions.

Evening Practice

Reflection: Before sleep, review the day. Notice moments of self-clinging and moments of compassion.
Dedication of Merit: Conclude with: “Whatever goodness arose today, may it benefit all beings.”
Rest in Spaciousness: Let go of grasping thoughts and fall asleep with a mind of openness.

This rhythm turns ordinary life into a field of practice, where every moment becomes a chance to loosen self-clinging and strengthen the bodhisattva ideal.

A short Tibetan prayer of dedication that is often recited at the end of daily practice to seal the intention

Dedication Prayer

By this merit may all beings
Perfect the accumulations of merit and wisdom,
And achieve the two sacred bodies
That arise from merit and wisdom.

Meaning

Merit: Positive energy generated through virtuous actions.
Wisdom: Insight into emptiness and selflessness.
Two sacred bodies (rupakaya and dharmakaya): The enlightened forms of a Buddha, embodying compassion and wisdom.

This prayer reminds practitioners that whatever goodness arises in practice is not for oneself alone, but dedicated to the liberation of all beings. (The opportunity for our life and life itself comes from many interconnected causes and conditions). It’s a powerful way of dissolving self-clinging and reinforcing the bodhisattva vow.

A longer dedication verse (like Shantideva’s Bodhicaryāvatāra ‘Way of the Bodhisattva’): that Tibetans sometimes use for more formal practice sessions. It’s recited to expand the scope of one’s practice beyond the personal, dedicating merit universally:

Excerpt from the Shantideva’s Bodhicaryāvatāra (Way of the Bodhisattva):

May I be a protector for those without
A guide for all travelers on the way,
May I be a bridge, a boat, and a ship
For all who wish to cross the water.

Meaning

Protector: Offering refuge to beings who feel lost or vulnerable.
Guide: Helping others find the path of wisdom and compassion.
Bridge/Boat/Ship: Symbolizing the bodhisattva’s role in carrying beings across samsara to liberation.

This prayer is much longer in full form, but even short excerpts like this are powerful reminders of the bodhisattva vow: to live not for oneself, but for the benefit of all beings.

A step‑by‑step way to integrate the longer Shantideva’s Bodhicaryāvatāra (Way of the Bodhisattva) dedication into your daily ritual so it becomes and feels a natural rhythm rather than overwhelming:

Morning Integration

Choose one stanza: Select a short verse (like the “protector/bridge/boat” lines) and recite it after your morning refuge and bodhicitta intention.
Reflect briefly: Spend a minute imagining how you could embody that stanza in your day (e.g., being a “bridge” by helping someone connect with resources).

Midday Reminder

Silent recall: When you pause for lunch or a break, recall the stanza you chose in the morning.
Apply in action: Ask yourself, “How can I live this aspiration right now?” — even in small acts of kindness.

Evening Practice

Full recitation: In the evening, read a longer section of the King of Prayers (a few verses, not the whole text).
Dedicate merit: Conclude with the thought: “May these aspirations extend beyond me, benefiting all beings.”
Rest in spaciousness: Let the words dissolve into silence, resting in the feeling of boundless compassion.

Why This Works

Small steps: Morning = one stanza, Evening = longer section. This keeps it sustainable.
Embodied practice: You’re not just reciting — you’re living the prayer through daily actions.
Gradual deepening: Over time, you’ll naturally expand to include more verses without feeling pressure.

A sample weekly cycle using different stanzas from Shantideva’s Bodhicaryāvatāra (Way of the Bodhisattva), so each day carries a unique aspiration and focus:

Weekly Cycle of Dedication

Monday – Protector of the Helpless Recite: “May I be a protector for those without one.” Focus: Offer kindness to someone vulnerable or overlooked.
Tuesday – Guide for Travelers Recite: “May I be a guide for all travelers on the way.” Focus: Help someone find direction, whether spiritually or practically.
Wednesday – Bridge Across Difficulties Recite: “May I be a bridge, a boat, and a ship for all who wish to cross the water.” Focus: Support others in overcoming obstacles.
Thursday – Source of Light Recite: “May I be a lamp for those who seek light.” Focus: Share wisdom or encouragement where there is confusion.
Friday – Medicine for Suffering Recite: “May I be medicine for the sick and a healer for all who suffer.” Focus: Offer compassion to those in pain, physical or emotional.
Saturday – Ground of Stability Recite: “May I be the ground for all beings to stand upon.” Focus: Provide steadiness and reliability in your relationships.
Sunday – Endless Compassion Recite: “May I remain until all beings are freed from suffering.” Focus: Rest in the vast intention of the bodhisattva vow.

This cycle makes the Shantideva’s Bodhicaryāvatāra (Way of the Bodhisattva), practical: each day you embody a different facet of compassion, weaving the text into lived experience.

COMPASSION EDUCATION

For example incorporating:

A seasonal cycle (spring, summer, autumn, winter) with broader themes from the Shantideva’s Bodhicaryāvatāra (Way of the Bodhisattva), so your practice flows with the rhythm of the year:

🌱 Spring – Renewal and Aspiration

Theme: Fresh beginnings, planting seeds of compassion.
Prayer focus: “May I bring joy to those who are weary, and hope to those who despair.”
Practice: Dedicate merit to new projects, relationships, and intentions. See each as a seed for awakening.

☀️ Summer – Abundance and Generosity

Theme: Flourishing, sharing, and warmth.
Prayer focus: “May I be a source of nourishment for all beings.”
Practice: Emphasize generosity—sharing resources, time, and kindness. Let compassion flow like sunlight.

🍂 Autumn – Letting Go and Wisdom

Theme: Release, reflection, and clarity.
Prayer focus: “May I help beings cut through ignorance and see the truth clearly.”
Practice: Reflect on impermanence, let go of attachments, and cultivate wisdom through study and meditation.

❄️ Winter – Stillness and Dedication

Theme: Rest, depth, and perseverance.
Prayer focus: “May I remain until all beings are freed from suffering.”
Practice: Deepen meditation, dedicate merit, and strengthen resolve to continue the bodhisattva path even in quiet times.

This seasonal rhythm allows your practice to harmonize with nature’s cycles, making Shantideva’s Bodhicaryāvatāra (Way of the Bodhisattva) feel alive and embodied throughout the year.

A visual mandala-style diagram of this seasonal cycle, so you can see the four themes arranged in a circular flow.

The mandala-style diagram of the seasonal cycle. It weaves Spring, Summer, Autumn, and Winter into a circular flow of practice, with each quadrant carrying its theme and inner room development focus.

Expanded into a monthly cycle as well, so each month has its own aspiration drawn from the Shantideva’s Bodhicaryāvatāra (Way of the Bodhisattva).

A monthly cycle of aspirations inspired by Shantideva’s Bodhicaryāvatāra (Way of the Bodhisattva) and Samantabhadra’s King of Aspirations (also called the Aspiration of Good Conduct), designed to deepen your practice throughout the year:

🗓 Monthly Cycle of Bodhisattva Aspirations

January – Resolve and Refuge “May I always take refuge in the Three Jewels and never fall into despair.”
February – Loving All Beings Equally “May I regard all beings with the same affection as a mother for her only child.”
March – Joy in Others’ Virtue “May I rejoice in the goodness of others, without envy or comparison.”
April – Offering Without Attachment “May I offer all that I have—body, speech, and mind—for the benefit of all beings.”
May – Purifying Negative Karma “May I confess all harmful actions and purify them with sincere regret and wisdom.”
June – Requesting Teachings “May I always seek the Dharma and honor those who reveal the path.”
July – Supporting Others’ Awakening “May I help all beings cultivate wisdom and compassion, and never obstruct their path.”
August – Enduring Hardship for Others “May I take upon myself the suffering of others and give them my happiness.”
September – Seeing Emptiness Clearly “May I realize the emptiness of all phenomena and abide in non-dual awareness.”
October – Acting with Skillful Means “May I act wisely and compassionately, adapting to each being’s needs.”
November – Dedicating All Merit “May I dedicate all virtue to the awakening of all beings.”
December – Infinite Aspiration “May I continue this vow until every being is free from suffering.”

This cycle turns each month into a living expression of the bodhisattva path, blending reflection, action, and dedication.

The monthly practice reflections build on one another, in this way one develops in one’s practice – inner strength, depth and fortitude.

(to be continued…)

The texts in question, mainly from Shantideva’s Bodhicaryāvatāra (Way of the Bodhisattva); also drawing upon Samantabhadra’s King of Aspirations (also called the Aspiration of Good Conduct), in the latter section.