THE RESIDENTIAL BP CONSISTS OF:
- Daily teachings with Geshe-la from Monday to Thursday
- Review classes
- Discussion groups
- Daily meditations
- Community service
- Weekly self-evaluation (quiz)
- Exam at the end of each subject
- Short retreats
Students will be provided with study material such as translations of texts and commentaries, course materials such as charts, etc.
Residential students additionally have access to ILTK’s BP Online at the Online Learning Center website: corsi.iltk.org
The teachings will be translated from Tibetan into Italian and English.
CONDUCT AND PRACTICE CRITERIA
In addition to the academic, meditation and retreat, and service requirements, the Basic Program includes a required standard of conduct and practice. Students should observe conduct that accords with Buddhist ethics and they are expected to practise awareness of positive and negative states of mind and to be developing the practice of patience and concern for others. This requirement was specifically added to the Basic Program by Lama Zopa Rinpoche.
The Study Program is composed of nine subjects:
- Mind and Cognition: How the mind works
- Tenets: Buddhist Philosophical Systems
- Heart Sutra: The nature of reality
- Stages of the Path: The graduated path to enlightenment
- Mahayana Mind Training: Techniques of transformation
- The life-style of a Bodhisattva: Cultivating an altruistic conduct
- Tathagata Essence: The ultimate nature of the mind
- 4° Chapter of the Ornament for Clear Realization
- Grounds and Paths of Secret Mantra: The four classes of tantra
THE BASIC PROGRAM SUBJECTS
1. Mind and Cognition: A Presentation of Buddhist Psychology
“All human accomplishment is preceded by valid cognition.”
Mind and Cognition begins with the study of mind, both in its valid and distorted forms. In addition a number of important themes are introduced, including the relationship between subject and object, supramundane (yogic) knowing and the connection between thought and reality. An introduction to Buddhist psychology forms the latter part of the teaching, where the various positive and negative emotions as well as the cognitive states relevant to practice of a liberative path are identified and defined.
Text part 1: Yongdzin Purbuchok, Explanation of the Presentation of Objects and Object-Possessors as well as Mind and Cognition
Text part 2: Kachen Yeshe Gyaltsen, Clear Exposition of the Modes of Minds and Mental Factors: a Necklace for those of Clear Mind
2. Tenets: Philosophical Systems
“My doctrine has two modes: advice and tenets. To children I speak advice, and to yogis, tenets.”
Based on the idea that the Buddha taught different things to different people in line with their capacities, Tibetan scholars systemized the numerous trends in Indian Buddhist thought and taught the four schools of tenets as a means to approach the most profound philosophical teachings via more accessible levels. The text that is the basis for study of this subject gives a brief overview of the assertions on minds, objects, selflessness and the nature of attainment within each of the schools, culminating in the tenets of the most highly esteemed school, the Madhyamaka.
Text: Jetsun Chokyi Gyaltsen, Presentation of Tenets
3. Heart Sutra: The Nature of Reality-An Explanation of the Heart of the Perfection of Wisdom
“Form is empty, emptiness is form; form is not other than emptiness, emptiness is not other than form.”
Among the most famous of all the Buddhist scriptures, the Heart Sutra reveals the truth of emptiness through a short exchange between two of the Buddha’s most illustrious disciples, Avalokiteshvara and Shariputra. Traditional commentary expands on the cryptic style of the sutra to clarify the exact nature of the wisdom realizing emptiness and the ‘method’ practices that are its essential complement, relating these two aspects of practice to the five levels on the path to enlightenment. The brevity and profound nature of the Heart Sutra have made its recitation popular as an effective means for dispelling obstacles to spiritual endeavour.
Text: Shakyamuni Buddha, The Heart of Wisdom Sutra
Commentary: Tendar Lharampa, Jewel Light Illuminating the Meaning
4. Stages of the Path: Overview of the Stages of the Path to Enlightenment
“With study comes understanding; but this must be put to use. It is therefore vital to put as much as one can of what one has studied into practice.”
(Lama Tzong Khapa)
The celebrated system of teachings known as the Stages of the Path (lamrim) represents a synthesis of the entire path to enlightenment. Presented in a clear and concise form, these teachings are easy to understand and apply in meditation. Instruction begins with the preliminary practices, and then progresses through the essential practices of the ‘beings of the three scopes’, including correct guru devotion, renunciation, the altruistic wish for enlightenment and the view of the middle way. As a foundation and context for Buddhist practice, this subject is a key element of the Basic Program.
Text: Je Tsong Khapa, Midde Length Exposition of the Stages of the Path
5. Mahayana Mind Training: Transforming the Mind through Recognizing the Faults of Self-Centeredness
“And thus bodhisattvas are likened to peacocks: They live on delusions – those poisonous plants. Transforming them into the essence of practice, they thrive in the jungle of everyday life. Whatever is presented they always accept, while destroying the poison of clinging desire.”
The Mahayana path is characterized by the bodhisattva’s aspiration to become a buddha for the sake of all beings. The means to develop and enhance this extraordinary attitude are revealed in a genre of teachings, at once practical and radical, known as ‘mind training’, or ‘thought transformation’ (lojong). Dharmarakshita’s Wheel of Sharp Weapons is one of the most esteemed mind training teachings, and a powerful weapon to cut through our true enemies – the self-grasping and selfcherishing which oppose altruistic intent and prevent lasting happiness and peace.
Text: Dharmarakshita, The Wheel of Sharp Weapons
6. Engaging in the Bodhisattva Deeds: Cultivating Altruistic Conduct
For as long as space endures, and for as long as living beings remain, until then may I too abide, to dispel the misery of the world.”
The teaching on the bodhisattva’s deeds is based on Shantideva’s inspirational verses on Mahayana aspiration and practice, composed more than a thousand years ago and still widely regarded as the most authentic and complete guide for the practitioner dedicated to the enlightenment of all beings. This highest of motivations lies at the heart of his Guide to the Bodhisattva Deeds, which ranges in scope from simple, practical techniques for developing generosity and dealing with destructive emotions, up to the most refined discussion of ultimate truth. Due to its authenticity and relevance for everyday life, this classic is probably cited more often in teachings by Tibetan Buddhist masters than any other Buddhist scripture.
Text: Shantideva, Engaging in the Bodhisattva Deeds
Commentary: Gyaltsab Je, Commentary to (Shantideva’s) ‘Engaging in the Bodhisattva Deeds’
7.Tathagata Essence: A Study of the Limitless Potential of the Mind
“I bow to the one who, with no beginning, middle or end, has a serene stillness and is clear-minded and fully evolved, who became clear from his own aspects and once clear, shows fearless, constant paths of the mind to bring realisation to those with no realisation.”
One of the major texts studied in all traditions of Tibetan Buddhism, Maitreya’s Sublime Continuum clarifies the meaning of our Buddha potential, in particular the emptiness of the mind that allows evolution to a state of complete enlightenment. The first chapter of this work, which explains four related ‘vajra’ subjects – Buddha, Dharma, Sangha and the buddha potential or tathagata essence – will be the focus of this teaching.
Text: Maitreya, Sublime Continuum of the Mahayana
Commentary: Gyaltsab Je, Commentary on (Maitreya’s) ‘Sublime Continuum of the Mahayana’
8. Ornament 4th Chapter: Application in Complete Aspects: Identifying the Topics of Meditation and the Minds that Meditate on Them
“That which through the knower of all leads hearers seeking pacification to peace, which through the knower of paths causes those helping migrators to achieve the aims of the world, and through the perfect possession of which the Munis set forth these varieties having all aspects, to the Mother of the Buddhas as well as the host of hearers and bodhisattvas, I pay homage.”
Maitreya’s Ornament for Clear Realizations is the root text for the study of the levels of realization related to enlightenment according to the Madhyamaka school. This important scripture, traditionally the basis for extensive study in the monastic curriculum, made explicit these levels which were otherwise presented in only a hidden manner in the Buddha’s Perfection of Wisdom teachings. From among the seventy topics covered by the Ornament, the eleven topics of chapter four have been selected for commentary in the Basic Program curriculum.
Text: Maitreya, Ornament for Clear Realizations
Commentary: Chokyi Gyaltsen, General Meaning of the Fourth Chapter
9. Grounds and Paths of Secret Mantra
“In brief, the buddhahood achieved over countless eons, you will attain in this birth, through the most excellent bliss, or the state of Vajradhara.”
Grounds and Paths of Secret Mantra offers a concise overview of the structure of the tantric path, widely acclaimed in Tibet as the swiftest and most sublime means to realize buddhahood. Tantra distinguishes itself in particular through a unique combination of method and wisdom, achieved through meditation on the perfect form of a buddha as completely devoid of true existence. Presenting the paths of all four classes of tantra, while not being a guide to highest yoga tantra practice itself, this subject provides a clear overview of its complex path structure.
Texts: Ngawang Palden, Illumination of the Tantric Tradition. The Principles of the Grounds and Paths of the Four Great Secret Classes of Tantra
Geshe Tenzin Tenphel was born into a nomadic agricultural family in Domo, Tibet, near the Indian province of Sikkim. In 1959, with the Chinese invasion of Tibet, Geshe Tenphel’s family fled to Sikkim and later to South India.
Geshe Tenphel became a monk when he was nine years old and continued studying at the local secular school while memorizing Buddhist scriptures during his holidays. Geshe-la entered Sera Je monastery at the age of 17, where he completed 21 years of monastic scholastic education, graduating with honors in 1994 with a Lharam Geshe degree, the highest Tibetan Buddhist doctorate conferred in the Gelug tradition. Geshe Tenphel then studied tantra for one year at Gyu To Tantric College.
Since January 1998, Geshe Tenphel has been resident teacher at Lama Tzong Khapa Institute, where he teaches numerous courses including the Basic Program. Geshe-la is much appreciated for his teaching style being humorous, practical and uplifting and he specially links his teachings to daily life. He gives direct instructions on how to practice and transform our minds.
Teaching assistant for the Italian and English residential Basic Program
Joan holds a degree in psychology. He graduated from the second FPMT Masters Program in 2014, having completed the one-year retreat requirement in O Sel Ling in Spain. Since 2015 he is the teaching assistant for the English and the Italian residential students, while also serving as one of the tutors of Istituto Lama Tzong Khapa’s BP Online.
“Here we spend time studying the meaning of the words and then we try to put them into meditation and practice. In this way, we can develop concentration and wisdom and tame our minds; combining meditation and study, the mind is tamed and becomes better. In this way, we try to eliminate afflictive emotions so that the mind becomes more quiet, more relaxed and more happy.”
Geshe Jampa Gyatso
In order to develop a basis for meditation, Buddha taught the importance of listening to the teachings and contemplating them as a way to attain a clear comprehension of the path to enlightenment. According to a Tibetan saying: “The one who meditates without having listened to the teachings is comparable to the one who tries to climb a snow mountain without using their hands”.
Each of these phases, listening, studying and contemplating, and meditating, leads respectively to the wisdom that arises from listening, the wisdom that arises from contemplation and the wisdom that arises from meditation.
To this end the Basic Program was especially designed to offer a balanced approach that combines the academic training and meditation practice which characterize the Gelugpa tradition of Tibetan Buddhism, and to gain practical and immediate benefit from the study and comprehension of the philosophical subjects. Online Basic Program participants as well are suggested to plan regular meditation sessions throughout their studies. Topics of meditation related to the subject that is being studied will be proposed by the teaching assistant and online tutor.
During the Basic Program group meditation retreats will be organized to encourage the integration of the teachings into one’s practice, and online students are strongly encouraged to take part in these retreats if at all possible, or to conduct such retreats at home.
The tuition fees for the entire program and for individual subjects are as follows:
Monks and nuns are offered the Residential Program free of charge, as long as they participate fully in all aspects of the program.
It is also possible to participate in the residential program as auditor.
Auditors can only attend the teachings.
Accomodation and meals
The costs per month for accommodation and meals are:
For those students who wish to make use of the dining service the cost of each meal is 10€ for lay people and 5€ for nuns and monks.
For information regarding the availability and costs of accommodation:
You can apply for the entire Basic Program or for individual subjects.
Applications for the whole Basic Program are opened until July 31, 2018.
Applications for individual subjects must be done at least two weeks before the beginning of the subject. Please refer to the schedule >>
There are no formal prerequisites for entering the Basic Program, but a thorough basic understanding of the main Tibetan Buddhist concepts will be useful. Having completed an introductory program such as Discovering Buddhism or The Foundation of Buddhist Thought will make your BP studies more fruitful and enjoyable.
In order to apply, please fill in the online form and send via email the following documents to the ILTK Education Office: firstname.lastname@example.org
- Curriculum vitae with a short summary of your Dharma experience
- Motivation letter
- Self-certification of one’s economic situation (being able to sustain oneself for the entire study program)
- Before proceeding with your payment, please wait for confirmation of your registration from the ILTK Education Office. Thank you.
Please fill out the form
The residential Basic Program has two kinds of certificates:
- a Completion Card for the completion of individual subjects
- a Completion Certificate for successful completion of the Basic Program
BASIC PROGRAM COMPLETION CARD
Residential Basic Program students who would like to have their BP Completion Card signed off for the subjects they have completed are required to:
– Fully participate in the teachings and review classes
– Pass all exams related to the specific subject
– Have done all the required meditation sessions
– Have participated in the community service of 3 hours per week
– Have practised in accordance with the BP behavior and conduct requirement
– Have abided by the rules of living and studying in a Dharma community as specified by ILTK
BASIC PROGRAM COMPLETION CERTIFICATE
FPMT Education Services issues a BP Completion Certificate to students who
– Have successfully completed all nine curriculum subjects
– Have participated in the three-month final review
– Have passed the final exam
– Have completed a three-month lamrim retreat, or three one-month lamrim retreats