Lam Rim has six preliminary practices. These are not to be dispensed with as they guide one’s motivation into the correct channel for productive contemplation of the Dharma. They fine-tune the mind for a maximum result. After cleaning the room, next we arrange the altar. This refers to setting up images of the Enlightened body, speech and mind.
Note that when referring to the directions left or right as regards the altar, this means from the perspective of the Deity. His or Her right will be our left as we face the shrine.
Centrally located on the altar, set up at least one image of the Enlightened body. Lam Rim being a mainstream foundation practice, an image of Shakyamuni would of course be the most suitable. Additionally, the image of an exalted Lam Rim lineage guru seated on the Lord’s right is common practice as well. For these, we usually employ rupas (statues), but one may also set out paintings, prints or line drawings. These need not be of the finest artistic workmanship so long as we are able to pay them genuine respect for the sake of what they represent. And do take this one point in particular to be of paramount importance. In theory, if we were able to summon heartfelt reverence when prostrating before a stick-figure crayon drawing made by the best efforts of a sincere three-year-old child, then that would be entirely satisfactory. These external images function rather like tools, the real Buddha actually resides within our hearts and minds. Think of images as being like ambassadors. Nobody confuses ambassadors with the nations which they represent. Nevertheless, custom dictates that we accord both the same high degree of respect and privilege. In like manner, no one would presume to judge the quality of a nation based upon the physical beauty of its ambassador. Maintaining a correct attitude is the key. My very kind Lam Rim tutor of some years ago, the Ven. Geshe Ngawang Jangchup, had daily set up his own small altar employing ordinary picture postcards of thangka paintings. These were made sacred by the purity of his sincere devotion.
On the other hand, if commissioning a special casting would help someone to feel more reverent, then perhaps they might better do just that. One summer many years ago I had sought advice from the Ven. Geshe Tenzing Sherab (Abbot of Gyuto Tantric University) on this question. He suggested that for Lam Rim practice it would be most helpful for me to try, if possible, to acquire three images. These would be: Shakyamuni (See Images of Enlightenment, plate 1) in the center; Je Tsong Khapa (plate 31) on the right; and Heruka Chakrasamvara (plate 23) on the left. This latter image is the ordinarily peaceful tutelary deity Avalokita depicted in His fierce (active) aspect. In this form He is shown having four faces, twelve arms, and holding various implements. He stands, blue-black in color, posed together with His red consort Vajrayogini in mutual embrace. He/She represents the tantric path, into which I should be prepared to enter later on, after I have established the Lam Rim topics firmly in my mind, and when certain other requirements have also been met.
I have so far acquired only the central image, then arranging tho have Him consecrated at Namgyal Monastery at Ithaca, New York — the American Seat of His Holiness the Gyalwa Rinpoche’s own personal monastery. Up until then, I had temporarily set up the beautiful red soapstone carving of Kwan Yin which my wife Karen had presented me as a gift. My Lam Rim teacher of some years ago had then assured me that as an interim measure this was adequate. But in addition he also presented me with me the postcard of Shakyamuni from atop his own altar.
Of the many postures in which Shakyamuni is variously depicted, the usual one for Lam Rim practice is that of full vajra, earth touching, and holding a bowl. This portrays Lord Buddha’s moment of Enlightenment, His completion of the path. We must strive to remain ever-mindful that the purpose of any sacred image is to help us evoke sincere feelings of gratitude and respect by providing a concrete object to focus upon. Images represent both the goal of Dharma practice and our own innate potential to attain it. It is for our own benefit that we display these images --- not for the sake of supplicating the deities depicted. Remember always that the Enlightened Ones are complete unto themselves. They have no need of any worldly honor or recognition. Rather it is we who stand to gain from developing sincere appreciation for their accomplishments. In doing so we come closer to emulating their activities, closer to realization, closer to our own eventual Enlightenment.
However many body-images we may have set out, to the right of these we place a Dharma book to represent Enlightened speech. Our best choice would be a Wisdom Sutra or Lam Rim commentary. One day I hope to commission an artist to hand calligraph a traditional loose-leaf edition of the Diamond Sutra or Atisha’s Lamp on the Path, maybe both. But for the time being I have chosen to temporarily employ something which I chanced to find in a used bookstore some years back, a special presentation copy of the Lotus Sutra, all in Chinese. This is rather like the Buddhist counterpart to Gideon’s Bible, being similarly distributed free of charge, and comonly available in hotels and many other public places. I was assured by Geshe-la that this too is suitable for the present. Whichever text one employs, its purpose is to symbolize the Jewel of Dharma. In one sense this is just Buddha’s spoken word. But in another it represents the pure and absolute Truth of the Path united together as one with the goal.
To the left of the Enlightened body image(s) set up a symbol of Enlightened mind. This may be a stupa, or a vajra and bell. If the latter, the vajra rests on the right. Whichever you choose, know that they represent the union of perfect wisdom and compassion as manifest in the mind of an Enlightened Being.
Regard each of these representations just as you would the genuine article. These are all we have until we learn to perceive their reality unaided, i.e. directly with the mind of Non-conceptual Realization.