4 Gesce Jampa Tegciok: The Kindness of Others

Chapter Six: The Fourth Point – The Integrated Practice of a Single Lifetime

In brief, the essence of the instruction is
To train in the five powers.
The five powers themselves are the Great Vehicle’s
Precept on the transference of consciousness.
Cultivate these paths of practice.

The fourth of the seven points is a method of combining all the points into a lifetime’s practice, meaning that all the above explanations can be condensed into the practice of the five powers: 24

(a) The power of determination—we must be determined to prevent our mind from falling under the control of self-grasping and self-cherishing.

(b) The power of familiarity—the ability to prevent our mind from straying from the mind training practices and to sustain them continuously rather than postponing them until problems arise. As is the case in many areas of our life, if we don’t rehearse or prepare ourselves ahead of time we find it difficult to succeed in what we do or to deal with problems when they arise. If we familiarize ourselves with the mind training practices from now on we’ll find it much easier to employ them when problems actually arise.

(c) The power of the white seed—practicing as much as we can to accumulate all the causes we need to succeed in the meditation on equalizing and exchanging self and others.

(d) The power of repudiation—thinking deeply about the faults of self-cherishing and self-grasping and rejecting and distancing ourselves from those minds.

(e) The power of prayer—dedicating and praying for our bodhicitta to never degenerate but continually increase because of the merit we have created.

There is another set of five powers connected with the practice of the transference of consciousness, as the root text mentions. While the five detailed above relate to practices we have to develop during our lifetime, the other set explains how to think and practice at the time of death. They have the same names but their order is a little different.25

With respect to the five powers at the time of death, the power of familiarity includes the position we should adopt when we die—we should lie on our right side with our face resting on our right hand, as the Buddha did when he passed away. It is said that if we do so we cannot be reborn in the lower realms and that this is a method of transferring our consciousness into the upper, or fortunate, realms of rebirth. Therefore the five powers are said to be the Mahayana practice of mind transference. It is also said that we cannot be reborn in the lower realms if we die thinking about and generating faith in the qualities of the enlightened beings.

Notes

24 Liberation in the Palm of Your Hand, pp. 612–616, explains the five powers both as a lifetime’s practice and at the time of death as part of Pabongka Rinpoche’s explanation of the Seven-Point Mind Training. [Return to text]

25 See Lama Zopa Rinpoche’s Death & Dying, FPMT Inc., 2003; p. 25 (where Rinpoche
actually gives both sets in the same order). See also Rinpoche’s
http://www.lamayeshe.com/advice/preparing-death

Chapter Seven: The Fifth Point – The Measure of Having Trained the Mind

The fifth point is the measure, or criterion, of success in the mind training practice. The text says,

Integrate all the teachings into one thought.

We should understand that the one underlying purpose behind all the teachings of the buddhas and bodhisattvas is the elimination of the self-cherishing and self-grasping minds.

Primary importance should be given to the two witnesses.

This means that if, for example, we’re falsely accused of stealing, even though we might be able to call up a witness to testify to our innocence, we ourselves are the main witness because we know that we are, in fact, innocent and will not have to experience the karmic results of this action that we have not actually created.

Constantly cultivate only a peaceful mind.

We must sustain our practice whether things are going badly or well. When they go badly we sustain ourselves by using the techniques of transforming difficulties into the path, and, in this way, whatever happens, always maintain our practice and remain on the spiritual path.

Some people tend to get angry at the slightest provocation and say or do all kinds of destructive things. We should not be like that but try to remain steady in our practice. Instead of being touchy and easily upset, when things go badly we should think that it’s OK; we should be easygoing. Equally, when things go well, we should think that that’s OK too and be easygoing at such times as well. Everybody appreciates easygoing people and their consistency throughout the day. This is how we should be in our practice.

The measure of a trained mind is that it has turned away.

At this point the commentary mentions certain signs indicating some success in our mind training. For example, when we’ve been practicing for a while, even though we might not have fully abandoned every last sign of selfishness, having been able to weaken it a little is a sign of success. In other words, we know that we’re doing well if our selfishness has at least diminished.

There are five great marks of a trained mind.

A person who has practiced mind training may exhibit five great signs:

(a) The great ascetic—when we’re well trained we can accept all kinds of suffering if doing so enables us to benefit others and sustain our practice and can tolerate difficulties for the benefit of all beings or even just the community in which we live. It has various levels.

(b) The great being—we care more for others than ourselves.

(c) The great practitioner—our mental, verbal and physical activities mostly, though not completely, accord with mind training.

(d) The great disciplined one—we refrain from activities that harm others.

(e) The great yogi [or yogini]—we can combine the understanding of emptiness with our activities on various levels for the benefit of others.

By persevering in our practice of mind training we’ll find that these five signs gradually manifest and then become stronger and stronger.

The trained (mind) retains control even when distracted.

The commentary says that when we have trained our mind we can maintain control and continue practicing even when we’re distracted, just like an experienced horse rider doesn’t fall off, even when distracted.

Chapter Eight: The Sixth Point – The Commitments of Mind Training

Next are the eighteen samayas, or commitments, of mind training, which teach us to act in ways that are consistent with the mind training instructions.

1. Don’t go against the mind training you promised to observe,

2. Don’t be reckless in your practice,

3. Don’t be partial, always train in the three general points,

We should guard against thinking highly of ourselves just because we’re doing this practice for the sake of others and be unbiased in how we relate to all beings—not friendly to some and less friendly to others but friendly and helpful to all. 26

4. Transform your attitude but maintain your natural behavior,

We should change our mind from selfishness to altruism but at the same time avoid any external display of having done so. Rather than trying to create the impression that we have changed—like making our eyes look very compassionate to make people think that’s how we are— we should just behave normally.

5. Don’t speak of others’ incomplete qualities,

When somebody has a fault we should not broadcast it to everybody.

6. Don’t concern yourself with others’ business,

We should not be preoccupied with investigating other people’s faults as this is not our business.

7. Train to counter whichever disturbing emotion is greatest,

We should deal with our most evident—that is, most powerful—delusion first.

8. Give up every hope of reward,

When we work for the benefit of others it should truly be in order to attain enlightenment for their sake rather than our own.

9. Avoid poisonous food,

We should not practice mind training just to overcome spirits and so forth or to compete with others in realizations, which would merely perpetuate our delusions instead of destroying them by means of the antidote.

10. Don’t maintain misplaced loyalty,

We should not harbor a grudge against somebody who has harmed us in some way by nurturing a grudge and waiting to get revenge. This is similar to the twelfth commitment.

11. Don’t make sarcastic remarks,

We should not interfere when others are trying to achieve a virtuous goal or prevent them from doing something positive.

12. Don’t lie in ambush,

We should not lie in wait for an opportunity to get revenge on somebody who has harmed us.

13. Don’t strike at the vital point,

We should not undermine people in public or recite mantras to overcome spirits, gods and so forth.

14. Don’t burden an ox with the load of a dzo, 27

We should not try to cover up our own mistakes by making out that they are somebody else’s, blaming others for errors that are actually our own.

15. Don’t abuse the practice,

When working with other people, for example, collaborating on a project, we should not take all the credit, suggesting that although the others helped a bit, we ourselves did most of the work.

16. Don’t sprint to win the race,

We should not use mind training simply to overcome those harming us, for example, spirits, or to benefit just our family and friends.

17. Don’t turn gods into devils,

If through the mind training practice we become tricky, deceitful or proud, these are examples of turning a god into a devil. A god is supposed to be good but we turn it into a devil; we turn something good into something bad. We should not do this.

18. Don’t seek others’ misery as a means to happiness.

We should not give others a hard time or cause them to suffer just to find happiness for ourselves. We should not hope to gain happiness through the suffering of others in any way.

Notes

26 The three general points are these first three commitments. Geshe Tegchok addresses the first and third. Pabongka Rinpoche says that the second means not to use mind training as a pretext for not refraining from harming others by cutting down trees and so forth, pretending to have no more self-cherishing (Liberation in the Palm of Your Hand, pp. 618–619). [Return to text]

27A dzo is a cross between a yak and a cow, and stronger than an ox.

Chapter Nine: The Seventh Point – The Precepts of Mind Training

There are twenty-two instructions, or pieces of advice, on mind training.

1. Every yoga should be performed as one,

We should combine everything we do—coming, going, sitting, sleeping, eating and all other activities—with the practices of mind training.

2. All errors are to be amended by one means,

We should maintain our mind training practice no matter whether things are going badly or well.

3. There are two activities—at beginning and end,

When we start any activity, we should generate a positive motivation, especially bodhicitta. When we finish, we should dedicate the merit.

4. Whichever occurs, be patient with both,

We should practice patience whether things go badly or well.

5. Guard both at the cost of your life,

We should hold on to Dharma instructions in general and those of mind training in particular, even at the cost of our life.

6. Train in the three difficulties,

The first difficulty is remembering and being mindful of the antidote to a particular afflictive emotion; the second is stopping an afflictive emotion when it begins to arise; and the third is completely severing that afflictive emotion for all time.

7. Seek for the three principal causes,

The first principal cause is to meet a good spiritual teacher; the second is to make the mind suitable, or serviceable, for practice—to put it into good shape; and the third is to eat and drink the right amount, neither too much nor too little.

8. Don’t let three factors weaken,

We should not let weaken our faith in and appreciation of our teacher, our delight in mind training, or our conscientiousness in activities of body, speech and mind.

9. Never be parted from the three possessions,

There are three things we should possess by becoming inseparable from them. Physically, we should make prostrations, circumambulate holy objects and so forth; verbally, make requests, recite mantras and so forth; and mentally, never separate from bodhicitta.

10. Train consistently without partiality,

We should practice equanimity and impartiality with all beings and not just be pleasant to our friends, unpleasant to our enemies and ignore or forget those who are neither friend nor enemy. We should be impartial to all.

We might wonder how to do this because friends help, enemies harm and others do neither, but that’s only because we’re looking at just this one present life. If we take into consideration our countless past lives’ experiences, there’s every reason to be impartial.

11. Value an encompassing and far-reaching practice,

We should maintain our practice of mind training at all times, in all situations and places.

Encompassing and far-reaching” means that instead of our mind training being just words we should practice it from the heart.

12. Train consistently to deal with difficult situations,

Closely related” 28 is the translation of a Tibetan term that has the connotation of “the few singled out from the many.” Who do we single out? First, our relatives and friends; second, our enemies; third, those whom we have helped a great deal in this life but have harmed us in response; fourth, those for whom we feel an instinctive dislike because of some particular personal connection, even though they have done us no identifiable harm; and fifth, our parents. It is said to be more difficult to train with these five; therefore they are singled out for special attention.

Let us look at the first of the five—literally, “people at home”; primarily, our partner. Since we have to spend so much time with this person there’s a specific risk that things might get fractious. Couples easily get upset with each other, which can lead to all sorts of problems. For instance, one of them has a hard time at work and comes home and takes it out on the other because there’s nobody else to take it out on. If this happens we should not immediately get upset and complain, “I haven’t done anything. What are you picking on me for?” thereby allowing it to develop into an argument. Instead, we should think that our partner must have had a bad day and is somebody I normally care about and who cares about and helps me so much, and simply let it be, remembering mainly the positive things in the relationship. Let things be and don’t let them get out of hand.

With our enemies and those who have harmed us in response to our help, we should practice patience.

With those for whom we feel an instinctive dislike just by seeing them even though they seem not to have harmed us, we should reflect very carefully on the situation and recognize it as just a karmic obstacle.

Sometimes our parents might scold or nag us. Instead of getting angry we should try to remember that they have always cared for us and been very kind. Even when the children have grown up and the parents are quite old, they still worry about what happens to their kids. We should think that their scolding and nagging is simply a reflection of how much they care for us and not get annoyed or upset with them.

13. Don’t rely on other conditions,

We should be particularly careful when things are going well because such times are very dangerous. If, for example, we have no worries about food, clothing, housing and so forth, our mind can get too relaxed, then distracted, and finally let go of the mind training practice altogether. We should be especially vigilant at such times.

We should also be very careful when things are going badly and we’re facing many difficulties because again we’re in danger of letting our mind training practice go.

It can be quite difficult to practice every single aspect of mind training so we should try to understand the main points in general and train in those. Then, when challenging circumstances arise, because of our familiarity with the main points of the practice, we’ll more easily be able to recollect and engage in them.

14. Engage in the principal practices right now,

This means that our future lives are more important than this one and that from looking at our present mind we can get a general sense of what kind of future life we’re headed for. Through persistently moving our mind in a positive direction by generating positive thoughts and so forth we can be fairly confident of a good future life. If, however, our mind tends to be more negative than positive, we can be fairly certain of an unfortunate rebirth. This can come about if, through ignorance or apathy, for example, we neglect to practice mind training and as a result our mind is constantly full of negative thoughts and moving in a negative direction.

In general, we should put all the Buddha’s teachings into practice, but the mind training ones contain the collected essence of the key points. In this context we can figure out what our most important personal issues are and therefore which practices we should concentrate on.

15. Don’t apply a wrong understanding,

There are six kinds of things we do out of wrong understanding.

The first two are wrong enthusiasm and patience, whereby we neglect our Dharma practice and meditation in favor of worldly activities such as drinking, smoking and so forth and allow ourselves to do so.

The third is wrong compassion, which means that instead of feeling compassion for worldly people, who are constantly creating non-virtue and the causes for tremendous suffering, we feel compassion for Dharma practitioners, who are working hard meditating, studying and so forth and therefore wearing ragged clothing and not getting much sleep.

Once there was an old lama who looked terrible because of his meager diet. Whenever he went to Lhasa people would feel sorry for him because he looked so pitiful and poor, but he found this quite strange and would tell them, “Well, actually, I feel sorry for you and the way you live.”

The fourth is wrong interest, which refers to things like monks getting their students—or parents their children—interested in worldly, negative activities instead of spiritual pursuits and Dharma practice.

The fifth is wrong aspiration, which means aspiring to worthless, worldly aims and actions instead of positive ones.

The sixth is wrong rejoicing, which means rejoicing in others’ negative actions instead of virtue and good deeds; for example, thinking of a famous person who has killed thousands of people, “Oh, he was really brave!”

16. Don’t be sporadic,

Instead of working hard at our practice for a short period and then giving it up for days, weeks or months at a time because we feel tired or fed up, we should be moderate in everything we do. Moderation in practice means pacing ourselves and practicing at a sustainable intensity. This also entails getting enough food, drink and sleep, all of which are necessary to sustain our body in support of our practice. This is much better than working very hard for a while and then completely giving up. Try to keep going. Some days we might be too busy to do very much, but when this happens we should not give up completely but let go a little, temporarily, and then continue steadily into the future.

17. Practice unflinchingly,

The point here is that the intelligent way to practice is to first think deeply about the teachings to make sure that they’re really going to bring the results they promise. For example, we’re encouraged to give up the selfish mind, practice altruism and work for the sake of others, so we should investigate carefully to see whether or not it’s true that if we do that we’ll benefit.

If we examine the teachings like this we will, in fact, find that by practicing in this way our self-cherishing will gradually diminish, our altruism gradually increase and we’ll eventually attain enlightenment. Moreover, it is said that when we attain enlightenment our own and others’ welfare are achieved simultaneously. Thus by practicing Dharma we will definitely get the results we seek.

Because we’re sentient beings, working for the sake of all beings also benefits us; when we accomplish something that benefits all living beings we’ll benefit too, just as when we do something for an entire nation we also benefit because we’re a part of that population. Through the skillful methods of Dharma, bodhisattvas achieve their own and others’ welfare simultaneously. They understand that through completely dedicating themselves to others’ welfare their own is taken care of by the way. Thus, when we generate bodhicitta, the determination to attain enlightenment for the sake of all sentient beings, the purpose of others includes our own.

18. Release investigation and analysis,

Here, investigation means checking on a general level and analysis means checking in finer detail. Through checking in both ways we liberate ourselves from problems.

19. Don’t be boastful,

We should not show off when working for the benefit of others. When we generate bodhicitta we make a commitment to benefit others, so when we then do something that does benefit them we’re simply fulfilling our commitment, which is nothing to boast about.

20. Don’t be short-tempered,

We should not make a big fuss when somebody harms us in some small way.

21. Don’t make a short-lived attempt,

We should not be over-sensitive, getting euphoric when things go well or depressed when even small things go badly. Instead of always being up and down we should be steady, whether we’re dealing with our family, our partner, our workmates or anybody else with whom we’re in regular contact. Our emotions should not come and go like clouds in the sky.

22. Don’t expect gratitude.

We should not think how good it would be if people knew that we were practitioners in order to get their admiration and respect. Instead, we should keep our practice private. It’s OK if people happen to find out but we should avoid really wanting them to know about it.

When the Kadampa lamas of the past neared death they would say that they had spent their whole life practicing according to their teachers’ instructions as well as they could and that it was OK that the time of death had come. We too should try to practice like this.

Notes

28 Geshe Chekawa’s version of the root text in Advice from a Spiritual Friend has “Always meditate on those closely related” as the twelfth precept, which is presumably where this comment comes from.

Chapter Ten: Conclusion

The commentary I have been following talks about the old and new translation schools. The former means the Nyingma School. Of the four main traditions of Tibetan Buddhism, the Nyingma is the old Kadam and the Sakya, Kagyu and Gelug are the new Kadam. Within these traditions we find slight differences in the wording of the different versions of the root text of the Seven-Point Mind Training. This is not a case of correct or incorrect but simply that over the years certain differences have arisen.

The root text I have been following was compiled by the twentieth century Gelug lama, Pabongka Rinpoche,29 and the commentary I have used was composed by Chigja Rinpoche at the request of Kungo Palden, his manager, who explained that he found the root text and extant commentaries hard to understand and asked Chigja Rinpoche to compose one he could comprehend.

This now finishes the explanation of the Seven-Point Mind Training based on that root text and commentary.

Within the entire Seven-Point Mind Training, perhaps the most important point is made under the seventh point in the line

There are two activities—at beginning and end.

As I mentioned in the teaching, the important activity at the beginning is motivation, so please try to be careful with that. Cultivate the habit of thinking about your motivation first thing in the morning, the way a smoker lights up as soon as he gets out of bed. Once we become familiar with setting our motivation first thing, it goes quite smoothly.

However, we have to continue working on our motivation lest faults creep in. It’s not enough to assume that since what we’re doing is beneficial for others we can just leave it at that and not think about our motivation any more.

On the other hand, if we continue to think about our motivation all the time, our practice won’t be quite right either. What we should do is reflect on our motivation at the beginning, do the practice properly and then conclude it in the right way. If we do all this correctly our practice will be complete.

We should also make a habit of reviewing our day before we go to bed each night, asking ourselves how well we did in actually working for the benefit of others, as we set out to do at the beginning of the day. If we find that we did quite well in working for the benefit of others, we should feel very appreciative of ourselves, rejoice, and make prayers and dedications. If we find that we did not do so well, we should try to feel remorse, regret whatever went wrong and purify it. This is the way to shape our mind.

Thus, in the context of the two important activities, one at the beginning and one at the end, the latter is dedication. Dedication is a specific type of prayer we make when we have something to dedicate. If we do something virtuous we can dedicate it with a special prayer; merely saying the prayer itself does not create any merit to dedicate towards the intended result. However, if we have been careful to start our day with bodhicitta motivation, as above, our actions that day should have produced some merit, so that night we should dedicate it to attaining enlightenment for the sake of all sentient beings.

Practicing Dharma in daily life

Even though we talk about these important activities at beginning and end, the teachings actually say that we don’t need to set aside a special time for practice. Rather, we should transform all our daily activities—walking, coming, going, sitting, sleeping, eating, working and everything else we do—into practice. We might find it difficult to do this at first because it’s hard to remember to do it all the time but if we make the effort it will get progressively easier.

Take the simple activity of eating, for example. There are many ways to eat in a Dharma way, depending upon the level of our practice. Those who have taken bodhisattva vows can transform eating according to Paramitayana or Vajrayana, but at the basic, less esoteric, level we can think simply that we’re offering what we’re eating to all the sentient beings that inhabit our body, aspiring in future to satisfy them with the Dharma just as we’re presently satisfying them with food. In this way we can transform our action of eating into Dharma.

When we go to bed we can recollect the qualities of the Buddha and our various Dharma practices and in that way go to sleep in a positive frame of mind, thus making the whole time we’re asleep virtuous.

Therefore, even though it is good to set time aside to do retreat when the opportunity arises, it is probably more important to try to transform all our activities into Dharma. The methods for doing so exist. I know they’re difficult and I don’t claim to practice them all myself; if someone were to ask me if I can do all these practices I would reply that I cannot do them all. However, it is excellent to try, and the more effort we put in the easier it becomes.

Another thing I’d like to stress is the importance of keeping our mind steady in the sense of not getting too puffed up because of our accomplishments and knowledge, worldly or spiritual. Either way, it’s dangerous and harmful. If we find ourselves becoming arrogant we should look around and recognize there are definitely other people who know more and can explain things better. Whatever we feel proud of knowing, we should remember that others know more and looking up to them can help bring our mind back down.

Alternatively, sometimes we might feel a bit depressed, thinking, “No matter what I try, I’m just no good at anything. I’m no good at worldly things; I’m no good at Dharma practice.” But if we look around we’ll see that there are others who are worse. Comparing ourselves to them can help bring our mind back up.

We need to apply the mental factor of vigilance to check ourselves all the time to see whether or not what we’re doing is worthwhile, whether or not we’re really practicing. We don’t have to be doing anything visible, reciting mantras or sitting in the meditation posture to be genuinely practicing Dharma. As long as what we’re doing is truly beneficial for others there’s no reason it’s not Dharma. Therefore we must be constantly mindful and aware of what we’re doing to make sure that we’re always on the right track.

There’s a story from Atisha’s time in Tibet, where he had many disciples. Once he checked to see who had the higher realizations—Dromtönpa, the disciple who spent all his time serving Atisha, or Neljorpa, who spent all his time meditating in retreat. What he found was that Dromtönpa, who continually waited on him hand and foot, helping and serving him, had more realizations than Neljorpa. That was because Dromtönpa was constantly vigilant to ensure that everything he did was of service to his guru. Since he was able to transform all his activities of body, speech and mind into Dharma, he became the more highly realized.

Also, when Tibet’s great yogi Milarepa was living up in the mountains, people would come up and make offerings of food and help to the meditators. He observed that the meditators and those offering food and help became enlightened simultaneously. Actually, the fact that they reached enlightenment at the same time is a dependent arising. Like the story of Dromtönpa and the meditator, this story shows that those who helped the meditators up in the mountains with a good motivation purified much negativity and accumulated extensive merit.

It is said that the root of all Dharma practice is the mind—our attitude and way of thinking—and that if our motivation is pure, whatever we do becomes Dharma, whether it benefits others directly or not. There’s a saying that a person with a good mind lying down sleeping is much better than a person with a bad mind sitting in meditation. This is very true. So what if a person full of malicious thoughts, who always harms and speaks very spitefully to others, sits up straight, eyes half-closed in the correct meditation posture? That’s not particularly amazing.

What’s more remarkable is an ordinary person full of friendly and caring thoughts, who always avoids harming others and is very humble and considerate, lying down to sleep—that person’s mind doesn’t become negative but continues to grow more positive, even when asleep.

As I mentioned before, when we see that death is imminent we should be able to think, “Well, it’s OK to die. I’ve led my life as best I could, I’ve not done anything really bad, so there’s no reason to regret dying.” However, when we see that our death is not imminent we should feel happy that we’re not about to die and that there are many good things we can do with the rest of our life.

A final note on motivation

Because it is a Mahayana practice, we should never engage in mind training for ourselves alone but always for the sake of all the countless other sentient beings.

When our motivation is to attain personal liberation for ourselves alone, although in general this is neither bad nor non-virtuous because it leads to the state of a Hinayana arhat, it’s not appropriate for Mahayana practitioners.

Similarly, if our motivation is to be reborn as a human or a god because we’re desperate to avoid the unbearable sufferings of the lower realms, this isn’t bad or non-virtuous either—it’s still Dharma—but it’s a small scope practice and again not worthy of a great scope practitioner.

However, if we practice simply to receive praise, veneration or offerings, gain followers or become rich and famous, then even if we meditate all night and day, it can never become Dharma. No matter how hard we practice, if we’re doing it for just this life, it’s not Dharma.

For our actions to become Dharma they must be completely unmixed with any thoughts of gain for just this life. If our motivation is mixed with the purpose of this one life, it is deeply polluted and nothing we do will turn out well. It’s like pouring nectar into a jar of poison.

The very best thing we can do is to work constantly for the benefit of all sentient beings, who are as infinite as space. If we can’t manage that, we should try to gain personal liberation, and if that too is beyond us, then we should at least try to avoid the suffering of the three lower realms. That’s still Dharma practice; it’s not non-virtue. It’s neither wrong nor evil; it’s just not the highest practice we can do.

Notes

29 See the appendix of this book

Appendix: The Seven-Point Mind Training

by Pabongka Rinpoche 30

Homage to great compassion.
The essence of this nectar of secret instruction
Is transmitted from the master from Sumatra.

Revealing the features of the doctrine to engender
respect for the instruction

You should understand the significance of this instruction
As like a diamond, the sun and a medicinal tree.
This time of the five degenerations will then be transformed
Into the path to the fully awakened state.

The actual instruction for guiding the disciple
is given in seven points

1. Explaining the preliminaries as a basis for the practice

First, train in the preliminaries.

2. The actual practice, training in the awakening mind

(a) How to train in the ultimate awakening mind

(b) How to train in the conventional awakening mind

(According to most of the older records, the training in the ultimate awakening mind is dealt with first. However, according to our own tradition, following the gentle protector Tsongkhapa, as contained in such works as the Mind Training like the Rays of the Sun, Ornament for Losang’s Thought, The Essential Nectarand Keutsang’s Root Words, the order is reversed for special reasons.)

(b) Training in the conventional awakening mind

Banish the one to blame for everything,
Meditate on the great kindness of all beings.
Practice a combination of giving and taking.
Giving and taking should be practiced alternately
And you should begin by taking from yourself.
These two should be made to ride on the breath.

Concerning the three objects, three poisons and three virtues,
The instruction to be followed, in short,
Is to be mindful of the practice in general,
By taking these words to heart in all activities.

(a) Training in the ultimate awakening mind

When stability has been attained, impart the secret teaching:
Consider all phenomena as like dreams,
Examine the nature of unborn awareness.
The remedy itself is released in its own place,
Place the essence of the path on the nature of the basis of all.

In the period between sessions, be a creator of illusions.

3. Transforming adverse circumstances into the path to enlightenment

When the environment and its inhabitants overflow with unwholesomeness,
Transform adverse circumstances into the path to enlightenment.
Apply meditation immediately at every opportunity.
The supreme method is accompanied by the four practices.

4. The integrated practice of a single lifetime

In brief, the essence of the instruction is
To train in the five powers.
The five powers themselves are the Great Vehicle’s
Precept on the transference of consciousness.
Cultivate these paths of practice.

5. The measure of having trained the mind

Integrate all the teachings into one thought,
Primary importance should be given to the two witnesses,
Constantly cultivate only a peaceful mind.
The measure of a trained mind is that it has turned away,
There are five great marks of a trained mind.
The trained (mind) retains control even when distracted.

6. The commitments of mind training

1. Don’t go against the mind training you promised to observe,
2. Don’t be reckless in your practice,
3. Don’t be partial, always train in the three general points,
4. Transform your attitude but maintain your natural behavior,
5. Don’t speak of others’ incomplete qualities,
6. Don’t concern yourself with others’ business,
7. Train to counter whichever disturbing emotion is greatest,
8. Give up every hope of reward,
9. Avoid poisonous food,
10. Don’t maintain misplaced loyalty,
11. Don’t make sarcastic remarks,
12. Don’t lie in ambush,
13. Don’t strike at the vital point,
14. Don’t burden an ox with the load of a
dzo,
15. Don’t abuse the practice,
16. Don’t sprint to win the race,
17. Don’t turn gods into devils,
18. Don’t seek others’ misery as a means to happiness.

7. The precepts of mind training

1. Every yoga should be performed as one,
2. All errors are to be amended by one means,
3. There are two activities—at beginning and end,
4. Whichever occurs, be patient with both,
5. Guard both at the cost of your life,
6. Train in the three difficulties,
7. Seek for the three principal causes,
8. Don’t let three factors weaken,
9. Never be parted from the three possessions,
10. Train consistently without partiality,
11. Value an encompassing and far-reaching practice,
12. Train consistently to deal with difficult situations,
13. Don’t rely on other conditions,
14. Engage in the principal practices right now,
15. Don’t apply a wrong understanding,
16. Don’t be sporadic,
17. Practice unflinchingly,
18. Release investigation and analysis,
19. Don’t be boastful,
20. Don’t be short-tempered,
21. Don’t make a short-lived attempt,
22. Don’t expect gratitude.

This is concluded with a quotation from Geshe Chekawa, who had an experience of the awakening mind:

My manifold aspirations have given rise
To humiliating criticism and suffering,
But, having received instructions for taming the misconception of self,
Even if I have to die, I have no regrets.

Colophon

In the literature of the old and new Kadampa there are many versions of the commentaries and root text of the Seven-Point Mind Training. The order of presentation and the number of words in them differs greatly. Some of them we cannot confidently incorporate within the outlines when we are giving an explanation, and some include unfamiliar verses in the root text. For these reasons I [Pabongka Rinpoche] had been thinking for a long time of producing a definitive root text by collating the editions to be found in the Mind Training Like the Rays of the Sun, Ornament for Losang’s Thought and The Essential Nectar. When I was teaching theStages of the Path to Enlightenment at Chamdo Jampa Ling in 1935 (wood-pig year), Lam-rimpa Phuntsog Palden, a single-minded practitioner, presented me a scarf and an offering and made such a request, so I have compiled this after careful research of many root texts and commentaries and supplemented it with outlines.

http://www.lamayeshe.com/article/chapter/kindness-others

 

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