“[T]he purpose of all this visualization is to bring about
some effect and change and progress within your mind.
So, if you can achieve these with a condensed form
of visualization, that's fine, and if you think you
need a more elaborate version, choose that.”
H.H. the XIVth Gyalwa Rinpoche
Lamrim is a non-sectarian practice originating with Atisha (982-1054), that most pious Bengali pandit whose advent lent so considerably to the founding of each of the three reform sects (Gelug, Kagyu & Sakya) within Tibetan Buddhism. His meditation system was also taken up by many in the Nyingma tradition -- not yet then an organized, unified sect. Since that time, his original outline has been expanded upon with whole volumes of commentary by scholars of no lesser renown than Gampopa, Je Tsongkhapa, the First Panchen Lama and Terdak Lingpa. So it is, that as to the specific details of visualization and so forth, instructions may vary. This is because each author was aiming at a specific readership, each with a slightly different spiritual background owing to when, where and how they came to take up the study of Dharma.
Below I will relate something of what has been handed down to me by the Ven. Ngawang Jangchup, a Lharampa Geshe from Drepung Gomang Monastery in India, an eminent Gelugpa institution. These visualizations are fairly complex. (Meaning that I have difficulty generating them.) Certain other texts give much simpler versions. I will cite also from one of these. This too will be a Gelugpa instruction. If I could, I would be pleased to cite references from the Kagyu and Nyingma Lamrim traditions as well. I regret however that my sole resources, "The Jewel Ornament of Liberation" and "The Jewel Ladder" detail only the main topics of analytical contemplation and contain nothing of instruction on the preliminaries. I must presume that these are expected to be given orally. Probably they are rather similar.
Formerly I had recommended a text that was deliberately pared down for use by busy (read distracted) Westerners. Everything therein had been reduced to a minimum so as to seem less daunting to beginners. I must here withdraw this suggestion, since its author Geshe Kelsang Gyatso is now considered in severe disfavor, having been officially expelled from his own monastery, Sera Je, on account of deliberately inciting disharmony. Best now to start up with another text, "Liberation in the Palm of Your Hand," by Pabonkha Rinpoche recommended to me on the advice of the Ven. Tenzing Sherab, Abbot of Gyuto Tantric College who briefly visited the center in Jones some years ago. His instructions rigarding this book, and also on altar arrangement were my very first oral Lamrim instructions.
It was not until just last winter that I was afforded the chance to sit and learn from Geshe Jangchup. And he likewise recommends continuing with this same text, but adds that there is yet another translation of it, "Liberation in Our Hands," which many find easier to understand. Having now acquired both versions, I am able to compare parallel translations of each instruction, a great advantage. Please know that I strongly recommend going directly to the source. This poor column is little better than a condenced travelogue of sorts. In no way whatever do I qualify as a teacher. Nevertheless, I shall attempt to present this abbreviated outline, primarily for the sake of continuity. Here goes...
Picture before you a vast throne like an elevated platform, highly ornamented and beautifully adorned with ornate insets of every conceivable precious substance. It is supported at each of its four corners by two lions, eight in all. In the center is a smaller, but equally beautiful, lotus throne upon which is seated your own guru in the form of Shakyamuni Buddha. (Or Buddha as himself if you haven’t a teacher yet.) Before, behind and on either side of him are yet smaller thrones. To the fore is your own teacher as himself. To Buddha’s own right is Maitreya. To his left Manjushri. Behind sits Vajradhara. Encircling each of these are yet other, even smaller thrones, upon which are seated the lesser deities who are associated with them. Before each is a low table upon which are volumes containing their individual teachings. These books each ring forth with the melodious sound of their inner meanings. Around the whole of this are yet more rings of other holy beings, Tantric Deities, Pratyekabuddhas, Shravakas, dakas and dakinis, Dharma protectors and so forth. The entire display radiates light coruscating in rays of five colors and there is much activity. They discuss sublime truths amongst themselves. Emanations come and go on holy missions. It is all very dynamic.
This of course, is very difficult to envision. And I must confess that I don’t usually manage it very well at all. Not yet. But even in failing to get it clear, the emotional effect is still quite inspiring. And I suppose that if someone can close their eyes and vividly recall the details of an exciting sports play from last week’s game (which they only saw once), then they certainly ought to be up to picturing this scene with continued practice. The script doesn’t change. And we can refer back to it as often as we like. The book "Liberation In Our Hands" even has a picture to serve as an aid. Think of it as daydreaming, but with value. Don’t exert too deliberate of an effort or you’ll just draw a blank. Be relaxed, don’t strain. Don’t paint or chisel out the image by force of will. Just daydream it in the same way you have done since earliest childhood. The only difference here is that this time it’s about something worthwhile.
Another, more simplified vision is to just picture your teacher by himself, in the form of Shakyamuni Buddha upon a lotus throne. Imagine him to embody all the qualities of the Three Jewels within his being. He is radiant and resplendent with virtue. He is compassionate and wise. He regards all beings with the kindliest intentions. He sees them (you included) directly. He knows. He cares. And he wants to help, but must patiently await your receptivity.
Holding your visualization and reflecting on its meaning, recite the refuge formula from the depth of your heart. Repeat it over and over until you are quite sure that you really feel that way. Do tears of joy and relief stream down? If so, you’ve definitely made contact.