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Lama Yeshe discusses what Dharma really means for the individual.
Lama Yeshe discusses the real meaning of Dharma and the nature of the mind in this discourse given at Chenrezig Institute, Eudlo, Australia, on September 8, 1979. Edited by Nicholas Ribush.

Now, supposedly all of you should be Dharma practitioners, including myself. But the question is to know what Dharma really is. Generally, the word Dharma has many meanings, many different connotations. We have philosophical explanations but we don't need to get involved in those. Practically, now, what we are involved in is practicing Dharma.

First of all, it is very difficult to understand what Dharma really means individually, for each of us. The reason is that, to some extent, we have to understand the relationship between Dharma and our mind or consciousness. So, in order to understand that, we should understand that the mind or consciousness has two characteristics. I am sure you have heard the philosophy of relative nature or character and absolute nature or character. And the relative character of the mind or consciousness is—and I am sure people who learned the mental factors from Geshe-la have some understanding, and for them this is easy—but, however, we explain that the relative characteristic of mind or psyche or consciousness is clarity and perception; the clear energy which has the ability to perceive reality, to allow the reflection of reality of all existence. That is what we call the mind. I want you to understand that our mind or consciousness is the clarity and clear perception which can take the reflection of the reality of existence, that is all. If you understand it in that way, the advantage is that when we talk about buddha potentiality then you can say, "Sure, we have buddha potential and we can reach the same level as the Buddha." We understand the relationship between the Buddha and ourselves.

Otherwise, most of the time, sentient beings, including Australians, have the tendency or dualistic attitude to think, "I am completely dirty and unclean, totally deluded and hopeless, and sinful, negative, wrong, worthless." Whether we are believers or non-believers, we human beings always have the tendency to identify ourselves in such a negative way; in other words limited, like a passport identity. Our ego gives each of us such a limited identity. The fact that we believe we are such narrow limited energy already begins to suffocate us. We are suffocating because we have a suffocating attitude.

You cannot make me limited; you cannot make me suffocate. My suffocation comes from my own limited neurotic thought. Do you think you can? You see, for that reason, each of us is responsible. I am responsible for my confusion; I am responsible for my happiness or liberation or whatever I think are good things. I am responsible. The Australian animal, the kangaroo, cannot make me satisfied.

Then maybe the question comes that if the mind is clean clear perception, why do we become confused, mixed up? And why do we become neurotic? Because our way of thinking is wrong, and we do not comprehend our own view of perception. So the perception of consciousness is here on your side, and reality is there on the other side, and the view is somewhere between the reality and the consciousness—the perception view is somewhere between here.

You see, we are too extreme. We are too obsessed with the object and grasp it in such a tight way, the conception is so tight. That is what we call confusion, not the perception itself; perception itself has the clarity to perceive garbage also. Its good side, its natural clarity, perceives the garbage view, but we don't look at that clarity perception, we can't see it. What we see is only unclear. So we do not even touch the relative nature or characteristic of the mind. Forget about the absolute!

Thinking that human beings are hopeless is wrong. My thinking that I am hopeless, always with problems is not true. From the Buddhist point of view that is not true. Thinking that my consciousness, my mind is absolutely hopeless is wrong. It is making a limitation which has nothing to do with my own reality.

Somehow, we think that we are clever. We think we are clever, but the true fact is that we make ourselves confused, we make ourselves dull by grasping at the hallucinated wrong view. That could also be Dharma, the philosophy of Dharma, the doctrine of Dharma. Let's say I ask each of you the question, what does Dharma mean, what are you doing, practicing. If I ask, for sure, if you answer what you feel in a really open way, all of you will answer differently. I bet you. That shows; actually, that shows. That signifies that each of you has a different view of what is Dharma and what isn't Dharma. Even just Dharma philosophy itself makes confusion, makes some kind of thinking, trying to say what is Dharma, what isn't Dharma: "This is not Dharma, this is not Dharma, this way yes, this way yes, this way is Dharma, you should not put this way because my Lama says or Buddha says." Before you contacted Dharma you were already so complicated, now when you take Dharma you become more complicated.

Of course, first, in the beginning you see good, fascinating, "Dharma, wow." It is kind of new, a new adventure, a new discovery in this Australian kangaroo land. But in fact, if you don't understand the relationship between your own mind and Dharma, Dharma also becomes the source of confusion. We do know, I have experienced with my students that many times they come crying, crying. Each place I go to—I am a tourist—they have the fantasy, the idea, "OK, Lama Yeshe's coming, now I will tell him all my problems," or "Oh, oh, I am so happy to see you," and they cry, cry, cry, cry. "I broke this, this makes me upset. I told you when I met you a couple of years ago that I will be a good meditator and now I am not meditating therefore I am completely upset." You see—what good is Dharma? Their meeting Dharma becomes the source of guilt and confusion, so what good is Dharma? I would like to know, what good is Dharma? Is that worthwhile or not worthwhile?

Actually, in truth, the Buddhist teaching is very simple, very simple. Mostly emphasized is knowing these two levels of truth of your own consciousness, and then making it more clear. Making it more clear sounds like it was first totally dirty. It is not necessary to think that way. Also it is not necessary to think that at first it was perfect. What we should understand clean clear is that our conceptualization, which daily interprets things as good or bad, is exaggerating and neurotic, and with it we build up a fantasy, some kind of house. This means we are never in touch with any reality—inner or outer—nor leave it as it is.

Good example, when you grow in Western society—we bring the child into life, into the world—when you are like fifteen or between fifteen and twenty, or twenty-five or thirty or something in that area, confusion starts; more confusion, more neurosis. I want you to understand why. You check it out. The Buddhist teachings show you what life is, your lifestyle. You check out each age, how you were confused; you check out for what reason you were confused. It was because you had the fantasy attitude of grasping a certain reality. You think that is real reality, solid, you have some kind of notion of indestructibility. You think, you believe that way, which is unrealistic.

Especially check out your up and down. Each day, how many times are you up and down, each day how many times do you say good or bad? It is like you believe that you can bring a piece of ice to Queensland, here, and sit on it saying, "Now I want to stay here for a whole year." How can you stay there? The temperature is too high, so the ice is going to melt. But still you believe, you hang on as if that can happen. Such a polluted ambition. That's the same thing that we have. I definitely say that Western life, the confused Western life, is unbelievably up and down, up and down; more than primitive country life like in Nepal and India. You can see why this up and down disturbs all your life, makes you unstable. Why? Because you hang on to the unrealistic idea that you hold in such a concrete way. There is no way you can hold, no way you can hold.

It's the same thing with relationships that human beings have with each other in the West. A good example, human relationships with each other. It is also like the fantasy with the ice. You put such a piece of ice here and say, "This is fantastic, I want it permanently." But the nature of ice is to melt, so disappointment is certain. That is why there is one time disappointment, broken heart, two times disappointment, broken heart. You know what broken heart means? I am not sure what broken heart means; I need an interpreter! Broken heart, broken heart, shaking your heart, crying. Each time you cry, cry, down, down, dissatisfaction each time. So you make it, build up, build up disappointment. And each time your heart is broken you get more insecure, more insecure, more insecure. That is the source of the confusion. And also we do not rely on each other. Each time you break with human beings, "He did this, she did this," you distrust this, you distrust that, you distrust this. Then you distrust everything.

Perhaps you people think, "Primitive country people hang on and have some satisfaction, but we change, we often change, so we become advanced." That is not true. That is garbage thinking. I am not saying only the relative point of view; the point is that in your mind, first you think that it is concrete, it is lasting, you determine that, and the next second it disappears. That one, that is the point of suffering. I am not saying you do this, this is wrong, this side. But the conception, always thinking this way, this way, this way; that is painful, that is really painful. That has nothing to do with advanced modern ways of thinking. That makes you more split rather than the complete modern man.

Now, the point is that, remember, the human consciousness, the human mind has a relative nature which is clean, clear energy and has the ability to reflect all existence. Therefore, if we contemplate on our own relative characteristic or consciousness, which is the clean clear energy, it automatically eliminates the concepts which make us irritated, trouble us. So, we say the human being is profound. I am sure that Lama Zopa explained the precious human rebirth. The reason it is precious is because it has profound potential, profound quality. Even you can say pure quality, pure quality. The sense of this is that the relative character of the human consciousness is not totally mixed up with negativity or sin. That's all I am saying, that relatively thinking that the human being is negative and sinful is wrong.

In one of Maitreya's texts is an example of how the potential of the human consciousness is clean clear; how it has never been of negative character and will never be of negative character either. It is like the nature of the sky—the sky nature is always clear, it hasn't got the character of clouds and will not have. This example is so clear. The cloud character and the space character are different. It's the same thing that our consciousness has clean clear nature. But when we are caught by the ego's wrong conception way of thinking, the concepts that identify that-this, that is what is wrong. But I am not saying that that is always wrong, the that-this thinking. But most of the time our thinking that-this has nothing to do with reality, it's only a superficial fantasy.

My point is, that any time, no matter how much you are confused or fearful or in a suffering situation, if you look into the clarity of your consciousness, your mind—it is always there, always there. This is the human beauty: the human being has the ability, the human consciousness has the ability to perceive things—good or bad, whatever it is—and also to use the wisdom which discriminates what is worthwhile and what is not worthwhile. Good or bad, impure or pure, we can discriminate—that is the human beauty. Don't think that human beings are hopeless; that's not true. You are not a good meditator therefore, "I am hopeless," that is also wrong. "I cannot sit like this for one hour, therefore I am not a meditator." Again, your limited judgment. We do. Who in Buddhism said that you can only sit this way to become enlightened, who said that? Where is that man? That's why the human beauty, human profundity, is always existent, always existent. Even though intellectually you make yourself too limited, it is always existent.

You should not think, "Buddhism makes me good or bad. But now I have many things to count by, this is good or this is bad." As long as the relative mind is moving, concepts moving, day and night, twenty-four hours, the karma, or good-bad is existent. It is like, if I ask you Western people when we produced television, "Is television a fantastic vehicle?" When it first came out everybody said, "Wow, yes, fantastic." But now maybe some hippies say television is horrible, because there are too many garbage reflections. Similarly with our consciousness; it is kind of like a clean clear screen: it has the ability to reflect phenomena. So you look at this one. Here you have real television; your consciousness is television, so we should look at it, we should contemplate on that clarity, and penetrate. So in that way we can discover tranquility and peace.

When we say “Dharma,” Dharma is our consciousness, part of our mind. Dharma book is not Dharma. Dharma teacher is not necessarily Dharma. Dharma philosophy is not Dharma. Dharma doctrine is not Dharma. Dharma is the action of part of our wisdom energy which has the power to eliminate one thing in particular, the concepts of delusion. In other words, it becomes the antidote or solution to particular delusions and dissatisfaction. Then it is worthwhile; that is the reason the Dharma is worthwhile. That's the reason that we say Dharma is holy, Dharma is worthwhile. Otherwise if you understand wrongly, Dharma is not worthwhile, Dharma becomes a problem. You know—we already talked before how Dharma becomes a problem. So developing comprehension of the relative mind or relative consciousness is the source of developing comprehension of the absolute character of the mind.

Also, that relative mind is an interdependent, composite gathering, interdependent gathering of energy; not one absolute thing. When we say, "I am deluded," you cannot blame this side, “The perception side is bad, I want to smash.” Also you cannot blame the object side, “That is bad, I want to smash.” Let's say, when you have some dirt on your face, you look in the mirror—"Wow! I am dirty, ugly. Oooh!" You cannot blame the mirror, nor can you blame your face, “I want to cut this off.” So what, what? The thing is that the gathering makes this phenomenon, isn't it?

So the same thing, no matter how much we think "I am bad" or "I am terrible," the conception thinking these things, if you check it out it is a composite gathering. Many factors gather, and then we say that, "That is this, that, this." If you know all of these things, each part gathers to make the relative phenomena, you can understand that there is no concrete relative phenomenon inherently existent. Then you can see. All relative phenomena are superficial, impermanent, momentary, set up in such a way; then we say that, this, that, this, that, this, including ourselves.

You see, actually, it has never occurred to our conception of ego, it has never dreamed, that the entire relative character of the I is composite energy, many parts of energy have gathered to become a bubble or some kind of cloud. As a matter of fact, our body is like a cloud—one bunch of clouds come, one bunch of energy comes—this is the body. Each day when you wash some part of the energy goes from the skin; each time you breathe some kind of energy goes out here with the breath. Then you eat and again some kind of energy goes inside. I think you know these kind of things better than I, maybe.

Therefore, the ego mind, the conception of ego, has never understood this relative notion of what I am, who I am, this relative way of constructing reality. It seems sort of indestructible. "I am, therefore you cannot say I am bad. I am always good." Actually, when you say "I am good," you try to prove "I am good," that means you believe you are bad. I tell you, psychologically, inside you believe you are bad. Superficially you try to prove it by saying, "I am good, I am good, I am good." That's wrong—your mind is psychologically sick. You don't accept the relative truth.

When you begin questioning that, the view and the concepts of your ego mind, then the possibility of opening, of understanding the absolute quality or characteristic of consciousness begins. If you just leave it, if you never question, in other words if you believe that your concepts and your concrete view are true, then there is no way for you to enter discovering the absolute quality of consciousness or mind.

Especially, I think that Western scientific education has developed that a great deal—that the whole thing, myself and the whole thing, object, is some kind of concrete existence. That is wrong. I want you to understand that the Western scientific way of thinking, philosophy, has basically built up the concrete dualistic entity. I want you to understand that, instead of being proud. Education gives us the tendency to hang on to this basic way of existence, to hold the world as concrete: concrete Australia, concrete Australian beings. So, we suffocate easily. Maybe you freak out now. "Now this man is making a revolution for us! Wait a minute!"

A compilation of advice about Dharma studies and practice
Advice from Khen Rinpoche Geshe Thubten Chonyi, resident teacher at Amitabha Buddhist Centre, Singapore. These teachings offer valuable advice related to our Dharma studies and practice: how to check whether our practices are Dharma, the need for study and constant reflection on the Buddha's teachings, and how to overcome our afflictions and problems so that we can truly benefit others. Transcribed, edited and prepared for publication by the editorial team at ABC, Singapore.

Daily Reflections is available as an ebook from online vendors.

CHAPTERS
Daily Reflections
i. Introduction and Biography
1. What is Dharma?
2. Studying the Dharma
3. Need for Reflection and Analysis
4. Overcoming Negative Emotions
5. Practising Pure Perception
6. Faith
7. Advice on Practice
8. Precious Human Rebirth
9. Death and Impermanence
10. Overcoming Attachment to the Body
11. Joyous Effort
12. Subduing Anger
13. Generating Bodhicitta
14. Wisdom Realizing Emptiness

Generating joyous effort

In The Placement of Mindfulness, Buddha said that laziness is one of the bases for the generation of all our mental afflictions. Anyone who has laziness in their mental continua will find it difficult to engage in virtue. In order to overcome laziness, we have to rely on joyous effort.

To develop joyous effort in our minds, we have to eliminate its obstructing factors by relying on the favourable conditions for generating this quality. We also need to generate the four powers that are conducive conditions for its development.

What are some of the obstacles that prevent us from developing joyous effort?

We understand the need to practise Dharma and we know that we can practise but nothing gets done at the end of the day. Why does this happen?

  1. We procrastinate and postpone the practice to some time in the future, thinking, “I still have time and I will do it later.”
  2. We are completely overwhelmed by our attachment to worldly activities.
  3. Due to our low self-esteem, we think, “I can’t do this” and become discouraged.

To overcome the laziness of procrastination, we should reflect on how our bodies are disintegrating quickly as we move towards death. When death occurs, due to our failure to engage in any positive actions, we will fall into the lower realms. We should also remember how difficult it is to obtain this human life of leisure and opportunities.

To overcome the laziness of attachment to worldly activities, we should reflect on how Dharma practice is the source of happiness in both this and our future lives. The meaningless pursuit of reputation and worldly goals will only cause our virtue to degenerate and generate more suffering for us.

The other obstacle that prevents us from developing joyous effort is the thought, “I can’t do this. It is beyond me.” To overcome this, there are three different antidotes.

Some people become discouraged, thinking, “The Buddha was an exceptionally capable person. How can I ever hope to achieve his limitless qualities?” In this instance, we should reflect on how the Buddha attained buddhahood. In the beginning, the Buddha was like us. But he worked very hard and improved himself from life to life till he finally attained enlightenment. All the past buddhas were once ordinary beings like us. Buddha points out that if inferior beings such as animals and insects can achieve enlightenment, then obviously we can achieve enlightenment if we exert ourselves.

Others are discouraged at the thought of the extensive practices of the bodhisattvas such as the sacrifice of one’s limbs, in order to achieve enlightenment.  But the Buddha never expects us to make such sacrifices. In fact, he stipulates we should not do so until we have perfected our practice of giving - when giving away our bodies would mean no more to us than giving away a plate of food. We will not experience any difficulties then. By reflecting like this, we will be able to overcome this form of discouragement.

Yet, there are still others who are discouraged by the thought of how the bodhisattvas have to take rebirth repeatedly in cyclic existence and suffer there in order to benefit sentient beings. But when the superior bodhisattvas (who have achieved the direct realisation of emptiness and have abandoned all their afflictions) take rebirth in cyclic existence, they do not experience any physical suffering. Because of their direct perception of emptiness, all samsaric sufferings appear illusory to them and they do not experience any mental unhappiness. These superior bodhisattvas are, therefore, both physically and mentally happy when they are abiding in cyclic existence. Again, there are no grounds for this form of discouragement.

By depending on the various antidotes, we can overcome all the different forms of discouragement.

We also have to cultivate the four powers conducive to the development of joyous effort. We rely on the power of aspiration to generate joyous effort for the first time. Then, we rely on the power of stability (or steadfastness) to prevent this joyous effort from degenerating, rendering it irreversible. When engaging in virtuous work, we should do so with great delight and enthusiasm by cultivating the power of joy, which is like the joy of a child completely engrossed in play.

Having developed joyous effort, we also have to be skilful in its application. In the process of cultivating virtue, we may overtax ourselves and our health may deteriorate. We then need to cultivate the power of relinquishment and suspend our activities, either temporarily or completely.

Some texts mention two additional powers that are also included in the root text though they are not explicitly named. These are the power of earnest application and the power of mastery. We need to generate very powerful antidotes to overcome our negative emotions. In order to do this, we have to generate the power of earnest application where we apply ourselves to the cultivation of mindfulness and vigilance. Through such application, we gain mastery over our bodies and minds, which can then be employed for virtue as and when we wish. Negative emotions are easily subdued. This is the power of mastery.

Developing joyous effort makes it easier to accomplish calm abiding. On the basis of calm abiding, we can then cultivate special insight focusing on emptiness. This becomes the direct antidote to our negative emotions, which can be removed from the root.

Why joyous effort does not come easy

Gyalsab Je said that those of us interested in seeking liberation need to develop joyous effort in order to enter into and bring the path to completion. Entering the path alone is not enough. Once we embark on the path, we need to apply joyous effort to bring the path to completion. In order to develop joyous effort, we need to rely on the four powers:­

  1. the power of aspiration
  2. the power of stability (or steadfastness)
  3. the power of joy, and
  4. the power of relinquishment

The reason why joyous effort does not come easily for us and we are unable to develop the four powers is due to our lack of clarity with regard to what we really want. We are not clear about our own goals and what we are looking for. We are stuck in this confusing situation. Therefore, joyous effort does not arise in us. In order to develop joyous effort, first, we need to have the stable faith of conviction in karma. This is what the first power, the power of aspiration, means. This power is developed on the basis of having this stable faith of conviction in karma. We have to reflect on karma: its nature, its causes and its effects and generate a stable faith in its workings. Only then will we have the basis for developing joyous effort.

Advice from the Kadampa masters

The great Kadampa masters said: All sentient beings possess buddha nature, but when they do not make the effort to awaken it, there is no way they can obtain a higher rebirth, liberation or enlightenment.”

Butter comes from milk but simply staring at the pot of milk will not turn it into butter. The milk must be churned. The same applies to our aspiration to higher rebirth, liberation and enlightenment for the sake of sentient beings. Although we have the potential to achieve all these, we must put in the effort to awaken that potential by practising the Buddhadharma. Otherwise, nothing happens.

A compilation of advice about Dharma studies and practice
Advice from Khen Rinpoche Geshe Thubten Chonyi, resident teacher at Amitabha Buddhist Centre, Singapore. These teachings offer valuable advice related to our Dharma studies and practice: how to check whether our practices are Dharma, the need for study and constant reflection on the Buddha's teachings, and how to overcome our afflictions and problems so that we can truly benefit others. Transcribed, edited and prepared for publication by the editorial team at ABC, Singapore.

Daily Reflections is available as an ebook from online vendors.

CHAPTERS
Daily Reflections
i. Introduction and Biography
1. What is Dharma?
2. Studying the Dharma
3. Need for Reflection and Analysis
4. Overcoming Negative Emotions
5. Practising Pure Perception
6. Faith
7. Advice on Practice
8. Precious Human Rebirth
9. Death and Impermanence
10. Overcoming Attachment to the Body
11. Joyous Effort
12. Subduing Anger
13. Generating Bodhicitta
14. Wisdom Realizing Emptiness

The purpose of Dharma practice 

The purpose of engaging in Dharma practice is to remove suffering and to improve our minds. When our Dharma practice leads to suffering, then I do not see the point in doing it. Dharma practice is essentially performed with our minds and should be done willingly from one’s own side and should contribute to the removal of suffering.

When one understands the purpose, one would not feel forced to practise. Instead, the practice will be done with great enthusiasm.

Creating obstacles for ourselves 

We should not be lazy when it comes to our Dharma practice or studies. Sometimes we think, “I am getting old, I am not intelligent enough to understand this, I do not have enough time” and so forth and we put ourselves down. Thinking in this way, we are hindering ourselves from taking advantage of the opportunity for Dharma studies and practice. Because of this way of thinking, we do not study and practise and become lazy.

We should not stop ourselves from our fair share of Dharma practice and studying. All of us are different. Some are predisposed towards anger, others towards mental distractions. The angry ones may think, “I am the angry type. There is no hope for me. It is impossible for me to meditate on compassion. Forget about it.” Thinking in this way, they do not give themselves the opportunity to improve. Others may think, “My mind is so distracted. There is no way I can meditate and develop concentration.” Again, thinking like this, they stop themselves from being able to change.

The point here is not to create obstacles for our own Dharma practice. Instead, we should open the door to our Dharma practice and studies. We have already discussed the human life of leisure and opportunity. We should reflect on this. All the good conditions are gathered together to enable us to study and practise and we also have the ability to do so. Remembering this, we should encourage and persuade ourselves to study and practise Dharma.

Time management

It is your responsibility to manage your time and to adjust your lifestyle in such a way that Dharma practice and studies can fit into your life in a comfortable and nice way without your feeling stressed. It is pointless to force and push yourself too hard. Then you become depressed and end up feeling that your Dharma practice and studies are making you suffer even more. It is pointless if you end up like that.

One has to expect some difficulties when it comes to practising and studying the Buddhadharma. Everything is difficult. The moment you move your body to start doing anything, the difficulties begin.

Ours is a materially advanced and progressive society.  But there are also many instances of mental frustration, stress, anxiety and mental suffering. These sufferings already exist. So we should not create more suffering with our Dharma practice and studies. That is never the point. The point here is to do things at a comfortable pace.

Our motivation 

Whether the outcome of a course of action is positive or negative depends on the originating intention or motivation. A virtuous intention produces positive results and a negative intention produces bad results. Therefore, we should always rely on mindfulness and vigilance to keep our minds in a virtuous state. We assert that attending teachings is a virtuous act. However, if the motivation for listening to the teachings is not virtuous, then being present and listening to the teachings is not necessarily virtuous.

A beneficial motivation would be to think, “Whatever knowledge I get in class, I am going to blend it with my mind and try to practise it as much as possible.” When we make the effort to practise, we can have positive experiences that will give us the understanding and confidence that the Dharma we are studying and practising really works. What is the result of such positive experiences? Faith in the Dharma will naturally arise and faith in our virtuous friend and guru will be generated from the depths of our hearts.

The problem is that people attend but do not apply the teachings in their daily lives. When the teachings we hear remain simply at an intellectual level for us, without our practising them, it is very difficult for us to generate faith in the Dharma. We do not taste the Dharma. Without such faith, it becomes very difficult to talk about generating faith in our guru who gives us the teachings. But when we blend the teachings with our minds and try to practise them, then over time, the quality of our minds will improve; we become more good-hearted and so forth. Our faith in the Dharma and our guru also increase.

Therefore, it is important that before engaging in any action, we should ask ourselves, “Am I motivated by a positive or negative state of mind?”

The practice of offerings 

When making unsurpassable offerings, we should think, “Just as the great bodhisattva Samantabhadra emanated countless replicas of himself, making offerings filling the entire space, to all the buddhas and bodhisattvas, I shall make offerings in the same way.”

Samantabhadra is not only a bodhisattva but an arya bodhisattva abiding in the grounds. Bodhisattvas like Samantabhadra made such extensive offerings in order to complete the accumulation of merit. Relying on the factor of wisdom is not enough to enable them to achieve the final goal of enlightenment, because they still have the obstructions to omniscience, and removing these obstructions require vast stores of merit.

If such a bodhisattva makes such extensive offerings to all the buddhas and bodhisattvas, it goes without saying that we ordinary beings, who are bound by our afflictions, must do likewise.

We need to make extensive offerings “in order to seize that precious mind” of bodhicitta. It is very difficult to generate bodhicitta especially when our minds are not purified of their obscurations and negativities. We need to accumulate the collection of merit so that the favourable conditions for generating bodhicitta can arise.

Prostrations

Prostrating with our speech means we offer praises to the buddhas with a melodious voice. Prostrating with our minds means reflecting on the qualities of the Buddha and generating faith towards him.  Prostrating with our bodies involves touching the five points of one’s body to the ground or performing the full length prostration.

Our prostrations should always be preceded by reciting the prostration mantra, Om Namo Manjushriye Namo Sushriye Namo Uttama Shriye Soha. There are inconceivable benefits to doing this. By reciting this mantra, every prostration performed is equivalent to one thousand prostrations and the benefit is comparable to hearing and reflecting on the meanings of the three scriptural collections. It is said that when we prostrate continuously after reciting this mantra, we can achieve the path of seeing in this very life itself.

Whether we benefit from our prostrations depends on how well we perform them, our ability to sustain our visualisation and keep our minds focussed on what we need to do with our bodies, speech and mind throughout the prostration. The quality of the prostration is most important, the quantity less so.

There is much to contemplate as we perform each stage of the prostration, placing our palms on our crowns, throats and hearts. We are also advised to visualise countless replicas of ourselves when prostrating. The main thing is to generate faith in the Three Jewels. We will reap the benefits if we reflect properly during the prostration.

Usually, our bodies are prostrating but our minds are distracted. Although we can still accumulate merit from performing such physical prostrations, obviously the merit we accumulate is far greater when our speech and minds are also engaged in the practice.

We are performing prostrations everyday and even if we cannot do many of them at the moment, we can, at least, make a commitment to make three prostrations in the morning and at night as a daily minimum. In this way, we accumulate six prostrations every day.

We should not feel this is a burdensome chore but, instead, we should contemplate and understand the benefits and prostrate voluntarily from our own side to the Three Jewels. Even with six prostrations a day, multiplied by whatever number of days we have left in this life, by the end of this life, we will have accumulated thousands of prostrations.

Advice from Gungtang Rinpoche: Reliance on the merit field 

Gungtang Rinpoche said: “In these degenerate times, when sentient beings have very little merit and our minds are so weak and degenerate, it is very important to make strong requests to our personal deities for blessings. We should work very hard at accumulating merit and purifying our minds of obscurations. It is important to make offerings, prostrations and engage in the practices of the seven limbs.”

Generally speaking, our motivation determines whether our actions are virtuous or not. When our motivation is virtuous, then our actions are also virtuous. But all actions performed in relation to the merit field or to the holy objects are exceptions to this rule. Even when we make offerings or prostrations to the merit field or holy objects with an incorrect motivation, we still accumulate a great deal of merit. This is due to the power of the merit field and the holy objects.

You should therefore grasp the opportunity to rely on holy objects and the merit field to accumulate merit and purify your karma, especially those of you who really want to study the Buddha’s teachings and complete your studies.

It is very difficult to complete your studies, no matter how hard you study, if you do not strive to do this.  This is my own experience from my life in the monastery. There is no guarantee that those who are naturally more intelligent or who do well in their studies can complete them. Generally, those who work at accumulating merit, purifying their negative karma, and making whole-hearted requests to their gurus and special deities are the ones who make it in the end and successfully complete their studies. Those who are more intelligent tend to take things easy and do not work as hard, whereas those who are not so intelligent realise that they have to work harder.

Supplication to the guru-deity 

When we look at the example set by Lama Tsongkhapa in his life story, we see how extremely important it is to make requests continuously to one’s deity and  to strive in accumulating merits and purifying obscurations in order to have some success in our practice, especially if we aspire to realise emptiness. Therefore, when we recite the Heart Sutra, the guru yoga of Lama Tsongkhapa, the prayer, Dependent Arising - A Praise of the Buddha and so on, we should recite them with the motivation of creating the causes for us to complete our studies and to accumulate merit.

When we make requests to our personal deity, we should do so by seeing the deity as inseparable from our root guru. This supplication should be made with single-pointed devotion as shown in the Guru Puja:

You are my guru, you are my yidam,
You are the dakinis and Dharma protectors.
From now until enlightenment I shall seek no other refuge than you,
In this life, the bardo and all future lives,
Hold me with your hook of compassion;
Free me from samsara and nirvana’s fears,
Grant all attainments,
Be my constant friend and guard me from interferences.
(Verse 53)

We see here that the supplication to the guru-deity is not only to be cared for in this life but also in the intermediate state and all future lives to come.

In the monasteries we recite many prayers, sometimes doing so for one to two hours. The purpose of doing so many prayers is to accumulate merit for success in our debating and studies. Sometimes, we even recite the Praises to Twenty-one Taras 70 to 80 times. By comparison, therefore, what we recite in class is nothing as the duration is very short. I thought it is good to give you some perspective. There are some students who may wonder why we are reciting so many prayers and they may feel bored. There are others who think reciting mantras is more beneficial than reciting prayers. Reciting prayers is definitely beneficial. There are only two possibilities: Recite mantras or prayers or do both. When you hold the position that one does not benefit, then you have to say that the other is also useless. This is my own view on this matter. I think that reciting mantras or reciting prayers brings the same benefit.

Focussing on three things 

When we study the Great Treatises in our quest to understand and realise dependent origination, we have to focus on three things:

  1. Making whole-hearted requests to our  guru-deity
  2. Continuously studying and analysing the treatises and
  3. Accumulating merit and purifying obscurations

Some intelligent students may think, “I have sharp faculties. I will be able to study these Great Treatises without accumulating merit.” Such students, who focus only on studying and do not perform any purification practices or work at accumulating merit, may learn something but they will never be able to complete their studies. Instead, they will encounter many obstacles and find it difficult to understand the treatises, especially the teachings on emptiness.

Then there are those who do not study at all thinking, “Studying is not important. I will concentrate on accumulating merit and purifying my negative karma. That is enough.” There is no way such people can realise emptiness without Listening to, studying and reflecting on the great treatises, especially the presentations on dependent origination.

Can we realise emptiness and the meaning of dependent origination simply by making requests to the guru-deities? This is also impossible. We may supplicate our guru-deities with single-pointed faith, “Please grant me blessings to realise emptiness.” But that alone will not bring the realisation we seek.

So, the three things must go together hand-in-hand: supplicating our guru-deities, studying and analysing the great treatises, accumulating merit and purifying negativities. This is what Lama Tsongkhapa did and we should follow his example.

Doing our own Dharma practice 

Whether we are prostrating or reciting OM MANI PADME HUM it is our responsibility to make this beneficial for our minds by doing this happily and willingly from our hearts. It is a mistake to think that studying or listening to the teachings is purely to accumulate information and knowledge, leaving our hearts and minds untouched.

We have to do our own Dharma practice. We should mind our own instead of other people’s business, focus on our practice and check our progress to see how far we have been able to apply what we have learnt. Dharma should be used to check up on ourselves, not others. It is not hard to find examples of good practitioners. When we look at the examples set by the holy beings, we should be inspired to strive and pray to be like them one day.

Lama Tsongkhapa Guru Yoga 

And please remain stable, without separation from my body, speech,
And mind, until I attain enlightenment.

This is an important prayer from the Lama Tsongkhapa Guru Yoga practice we have just recited. It is important for us to think and pray that Lama Tsongkhapa is in our hearts all the time. It makes a definite difference to our sense of being taken care of by him in all our future lives by being able to meet his teachings again. Meditating on the inseparability of the great Lama Tsongkhapa at our hearts is also one of the best ways of doing the protection wheel meditation to protect ourselves from spirit harms and the different kinds of obstacles.

We benefit from visualising with faith, Lama Tsongkhapa abiding in our hearts, as he embodies the protectors of the three lineages, Chenrezig, Manjushri and Vajrapani. This visualisation helps in developing a good heart since Lama Tsongkhapa is inseparable from Chenrezig. We also develop our wisdom because Lama Tsongkhapa is the manifestation of Manjushri and since he also embodies Vajrapani, it helps us to overcome our problems and obstacles. So if we do this practice with faith, we enjoy all these benefits. Furthermore, it will help us to meet Lama Tsongkhapa’s teachings again in all our future lives.

There is also a great difference when we meditate on guru devotion conjoined with entrusting ourselves to Lama Tsongkhapa abiding in our hearts. This is because Lama Tsongkhapa, embodying the protectors of the three lineages, is the definitive spiritual master. Relying on him as our protector, with strong faith and with the determination to accomplish all his wishes and advice, he becomes our ultimate object of refuge.

There are many different kinds of prayers we can do on top of the many commitments we may have. But it will be very beneficial if we can do this visualisation with this short practice of Lama Tsongkhapa Guru Yoga.

Increasing our happy thoughts 

Gungtang Rinpoche advises, “Even if you owned mountain-high piles of gold, enough to cover the entire country, at the time of death, you will not be able to bring along a single atom of it with you. On the other hand, by reciting a mantra like OM MANI PADME HUM just once, that can open the door to a good rebirth in your future life. Simply reciting OM MANI PADME HUM is very beneficial.”

Analysing our situation more deeply, we can understand that material wealth cannot really benefit us, even in future lives. In fact, the more we own, the more we grasp at these things, increasing our self-cherishing and attachment which only create more negative karma that will not benefit us in our future lives.

Sometimes, we think, “I will definitely achieve something and I will be happier and more satisfied if I am rich in this life.” But if we profess to attach greater importance to the happiness of our future lives, then having this kind of worldly goal is incorrect. If we are concerned with this life alone, then that is a different matter. Otherwise, our goal should not be like that.

Reciting OM MANI PADME HUM is just an example. We should engage in our meditation practice and daily prayers or a single recitation of OM MANI PADME HUM with the conviction and single-pointed faith that we will definitely achieve happiness in our future lives. We need to generate that faith of conviction and be happy with whatever we are doing. Rejoice that we are doing this wonderful practice. It would be very good if we can do this.

The whole point of practising the Dharma is to remove suffering and misery. Some people think like this: “I am just a nobody in this life. I am poor and will probably stay that way. I will never amount to anything.” Thinking like that only brings unhappiness.

Practising the Dharma is to increase whatever happy thoughts we may have. We need to know how to be happy. We should think: “Even if I do not become rich, at least now I have the opportunity to study and practise the teachings and I am creating the causes for happiness in my future lives.” We need to generate this belief, to have this faith of conviction and to feel happy doing our practices by seeing the purpose in what we are doing. In his advice, Gungtang Rinpoche is telling us to practise the Dharma because it creates the cause for our happiness. As the lam-rim says, at the time of death, only the Dharma helps.

Practice of nyung-nä  

I have been requested to talk a little about the nyung-nä practice, especially on how to mix it with what we have learnt so far about generating the altruistic intention. Gungtang Rinpoche says that if someone were to ask this question: “If there is a very evil person who has accumulated a great deal of negative karma, what is the best and fastest way for him to create the cause for and to achieve enlightenment?” His reply would be, “The best practice for such a person would be the nyung-nä.”

It was mentioned in the previous lesson that a single recitation of OM MANI PADME HUM definitely becomes a cause for us to experience happiness in our future lives.

Gungtang Rinpoche says that amongst all the mantras, the best one is OM MANI PADME HUM and reciting it with the nyung-nä practice has skies of inconceivable benefits.

His Holiness often says that reciting OM MANI PADME HUM is a very good practice. He points out that when we recite the mantras of Medicine Buddha, White Tara or Dzambala, our motivation for doing so is somehow connected to the affairs of this life. We recite the Medicine Buddha mantra for good health or to get rid of sicknesses. We recite the White Tara mantra to clear life obstacles and for longevity and we recite the Dzambala mantra for wealth.

But when we recite OM MANI PADME HUM we do so solely with the motivation to benefit others and to develop a good heart. His Holiness said that it is a very good thing to recite OM MANI PADME HUM because the motivation is very good. That is why we can say that OM MANI PADME HUM is probably the best of all the mantras.

Whatever we do, when it is mixed with the affairs of this life, it is difficult for these activities to be Dharma. For anything to be Dharma, it cannot be mixed with grasping at the happiness of this life. All the valid texts say the same thing.

In the nyung-nä sadhana, there is the practice of the self and front generation of the deity. If you have received the Great Chenrezig initiation, on the basis of holding divine pride, you generate yourself as Chenrizig with clear appearance and you proceed with the rest of the practice.

The most important things to do in a nyung-nä practice are:

  1. Generating divine pride of oneself as the deity with clear appearance.
  2. Seeing one’s fellow retreatants as the deity one has self-generated.

In this way, there is no basis for jealousy, competitiveness, pride, anger and so forth to arise. This is the ideal way of doing nyung-nä.

The motivation for doing nyung-nä should be to benefit others. The motivation should not be purely to purify sicknesses or spirit harm nor should it be to fulfil a commitment, so that one is only doing it out of obligation. Rather, the motivation for doing the nyung-nä should be to purify our minds of obscurations and negative karma in order to quickly achieve enlightenment for the benefit of others. We usually do not think in this big way but only consider limited worldly goals. But when we focus on the big picture, then all the small obstacles will be eliminated along the way, without our having to even think about them.

Since the nyung-nä is a Mahayana practice, it has to be done with the Mahayana motivation of benefiting others, without any self-interest. When we have the thought, “I am doing this to get rid of my obstacles,” that is a selfish motivation. When the nyung-nä is done with such a motivation, it is questionable whether the practice is Dharma. When the motivation is insincere and does not come from the heart, the whole practice is no longer Dharma. Not only is it not Dharma, you have to spend two or three days suffering with no food and water, feeling tired and, perhaps, even generating anger.

So it is very important to try, as far as possible, to have the correct motivation for doing the practice. Of course, that is not easy because our self-cherishing is very strong. But the point is to try to have a good motivation as far as possible.

Relating the nyung-nä to what we have studied so far, you should take the opportunity to reflect on the faults of the self-cherishing attitude. You should investigate from every angle how your self-cherishing attitude is the source of all your unwanted experiences, problems and suffering. You should also examine how cherishing others is the source of happiness.

During the nyung-nä, you can start by practising with the persons sitting on your left and right, thinking how you are all equal in the sense of wanting happiness and not wanting suffering. Even if there had been some misunderstanding or conflict in the past with these people, think: “That person wants to be happy just like me. Like me, that person does not want to suffer.”  On that basis, try to remove those feelings of resentment and aversion and try to help one another.

When you engage in the nyung-nä practice, you do so with your body, speech and mind. Physically, you will probably be making many prostrations. You will be using your speech to recite the prayers and mantras. When you are reciting the mantras, it is not like ordinary speech. You should remember the power and the benefits of reciting the mantra of Chenrezig. Mentally, you guard against the arising of anger and attachment for the duration of the nyung-nä. The essential thing is to do the practice, as far as possible, always with the thought to benefit others and to try to minimise the thoughts of jealousy, competitiveness and so forth.

Generating oneself as the deity and also seeing the other participants as deities during the retreat means there would be no basis for anger to arise, since we should not be angry at a deity. Instead, you should cultivate mutual respect and consideration for one another. If you can do this, then the practical benefit will be that you can continue to be friends with that person even after finishing the nyung-nä.

A compilation of advice about Dharma studies and practice
Advice from Khen Rinpoche Geshe Thubten Chonyi, resident teacher at Amitabha Buddhist Centre, Singapore. These teachings offer valuable advice related to our Dharma studies and practice: how to check whether our practices are Dharma, the need for study and constant reflection on the Buddha's teachings, and how to overcome our afflictions and problems so that we can truly benefit others. Transcribed, edited and prepared for publication by the editorial team at ABC, Singapore.

Daily Reflections is available as an ebook from online vendors.

CHAPTERS
Daily Reflections
i. Introduction and Biography
1. What is Dharma?
2. Studying the Dharma
3. Need for Reflection and Analysis
4. Overcoming Negative Emotions
5. Practising Pure Perception
6. Faith
7. Advice on Practice
8. Precious Human Rebirth
9. Death and Impermanence
10. Overcoming Attachment to the Body
11. Joyous Effort
12. Subduing Anger
13. Generating Bodhicitta
14. Wisdom Realizing Emptiness

Seize this precious opportunity

Leisure and endowment are very hard to find
And, since they accomplish what is meaningful for humanity,
If I do not take advantage of them now,
How will such a perfect opportunity come about again?

Just as a flash of lightning on a dark, cloudy night
For an instant brightly illuminates all,
Likewise in this world, through the might of Buddha,
A wholesome thought rarely and briefly appears.
(Verses 4 & 5, Chapter 1, A Guide to the Bodhisattva’s Way of Life by Shantideva)1

We should contemplate the meaning of these two verses over and over again. Verse 5 describes our situation. It is very rare and difficult for us to generate virtuous thoughts or engage in virtue. Our primary concern is with the affairs of and the happiness of this life.

On top of that, it is even rarer for us to generate any interest or aspiration to study the profound teachings of the Buddha. The fact that we do have some interest in studying happens, as said in verse 5, through the power of the blessings of the Buddha on our mental continua. Combined with these blessings is the karma and merit we have accumulated in our past lives which has resulted in our interest in Dharma practice and studies now. If we think deeply about this, it seems almost miraculous that we have the aspiration to study the great treatises and difficult texts of the Buddha’s teachings. Since it has happened, we should not leave it at that.

Our aspiration to study must be sustained over time. This is important as we may be discouraged when studying this text, Engaging in the Bodhisattva Deeds becomes difficult, and the thought comes to give up our studies.

Practising the Dharma is difficult. Trying to study and reflect on the great treatises is even more so, but the main thing is not to give up, to waste this precious opportunity. Reflecting on verses 4 and 5, we should set ourselves a long-term goal and focus on achieving the happiness of our future lives.

There are many benefits of listening to the teachings. One well-known story is that of Vasubandhu and the pigeon. The pigeon used to sit on the roof of Vasubandhu’s house. Vasubandhu, who was a great scholar of the Abhidharma (Treasury of Knowledge), used to recite this text from memory. Simply by hearing Vasubandhu’s recitation, the pigeon was reborn as a human and later also became a great scholar.

We are definitely far better off than the pigeon as we can listen to the teachings as well as understand, at least, part of those teachings. Then, in our future lives, we will definitely have the opportunity to continue to study the great treatises. The fact we have the chance to study this great text on bodhicitta now is definitely due to the result of having accumulated virtuous karma in the past. We should rejoice.

Advice from Gungtang Rinpoche: Take the essence of your life 

“This advice is aimed at those who want to study the Great Treatises”: From the onset, Gungtang Rinpoche clarifies that his advice is not directed at Brahma, the worldly god with clairvoyance and the ability to know past and future lives, or the gods of the desire realm endowed with great wealth and many enjoyments. His advice is directed at those who have a clear mind and who aspire to study the teachings of the Buddha correctly.

“All of us are now enjoying all the favourable conditions for studying. We have obtained this precious human life of leisure and opportunities. Not only that, we have also met with the teachings of the Buddha. We have met with teachers who can show us the path. Furthermore, we are surrounded by Dharma friends who share the same interests and who are able to support us in our practice. So, all the necessary conditions are here now.

"It is difficult to meet with such a perfect assembly of conditions again. Therefore, stop procrastinating in your Dharma studies and practise. Now is the time to take the essence of your life.”

Perfect conditions do not last 

When we are in class, we should concentrate and not let our minds be distracted, or worse, fall asleep. Sometimes, we may be overcome by mental distraction or sleepiness due to fatigue but it is important that we do not allow this to happen all the time. If this happens regularly, then we would have slept our way through the five-year program!

At the end of the class, if you were asked, “What did you learn today?” your answer should not be, “I don’t know, I can’t remember.” Again, this may happen sometimes because you are tired.  But it should not happen all the time. At the end of each session, you should be able to say that you have learnt something.

We can say, presently, we have the ideal conditions for studying. For example, you have the company of your classmates, who attend class with you. While these conditions exist, we should try to make the most of this opportunity and pay attention, without being distracted. In the future, it is possible that there will be no teacher, translator or classmates. Then, even if you have the keen interest to study and learn, you cannot do so because the conditions are no longer there.

Benefits of studying the Buddhadharma 

The numerous benefits of studying the Buddhadharma can be summarised in a single sentence: From studying comes the knowledge of what is right and what is wrong.

We understand the need to turn away from negative actions by studying the Buddha’s teachings and we begin to engage in positive, beneficial actions. Turning away from negativities is the practice of the ethics of restraint.

When we develop the higher training of concentration from hearing the teachings, we will be able to abandon all sorts of meaningless activities.

From listening to the Buddhadharma, we can achieve the sorrowless state of liberation through gradually developing the wisdom that realises selflessness. With that wisdom, we can abandon the self-grasping conception together with its seeds.

Advice from the Kadampa masters 

The sun of Dharma has now arisen and is shining on our heads, yet we continue to engage in negativities and inappropriate behaviour.  We should really be ashamed of ourselves.

Our appropriated contaminated aggregates are actually filled with unclean substances.  Yet we cherish them so much and put in so much effort to pamper them. This is also very shameful behaviour.

After having purportedly generated bodhicitta, the wish to achieve enlightenment for the benefit of all sentient beings, it is very shameful that we continue to criticise and put down others.

We should also be ashamed of the fact that having accepted the Mahayana teachings, we remain separated from compassion and wisdom.

And, having entered the vajra vehicle, the Vajrayana, we should be ashamed of the fact that we do not keep our commitments and remain lazy.

At this time when the sun of the Dharma has arisen and is shining on our heads, it is very shameful that we remain unable to improve the actions of our bodies, speech and minds through the processes of listening, reflection and meditation.

I think the main advice here is to listen to the teachings and practise them with the goal of changing and transforming our minds for the better.

There are people who think it is more important not to suffer now, “I don’t care about the future suffering as long as I do not have to suffer now.” This way of thinking is extremely foolish because if we are unable to bear even a small suffering now, how would we be able to endure the suffering of the lower realms?

The teachings as a mirror 

When we look into the mirror and see dirt on our faces, we would remove the dirt. In the same way, the teachings are like the mirror reflecting who we are and the faults we possess, which we need to rectify. This is the attitude or motivation we should have towards our Dharma studies.

Just as we should try to clean up the dirty face we see reflected in the mirror, the Buddhadharma points out the kind of behaviour we need to change. Simply knowing our faults is not enough. Feeling depressed or discouraged when we discover our many faults is also not beneficial. We need to do something to change them.

Studying out of a sense of obligation 

Studying and listening to the teachings should not be undertaken grudgingly as if one had no choice, like an obligation or like paying taxes. The Buddhadharma will not be beneficial when one has such an attitude. I think this is the reason why, in the teachings, it is said that one should not teach unless one is requested to do so.

Respect for the teacher 

It is mentioned in the lam-rim that just as one should have respect for the teachings, one should also respect the teacher. Ideally, one should think of the teacher as a spiritual friend. If this is not possible, at the very least, one should have some feeling of affinity or closeness to the teacher.

Respect for the teacher is important, as the purpose of listening to the teachings is to benefit the mind. If one harbours negative feelings towards the teacher, it is very difficult for the teachings presented to be of any benefit to one’s mind. If it is not possible to generate some affinity for the teacher, at the very least, one should listen with a mind of equanimity, i.e., with an unbiased mind. Then the teachings may be of some benefit. That is why the Buddha had advised that one should not teach those who have resentment or anger towards oneself or those who hold wrong views.

Qualities of a proper student

What are the qualifications of a proper student? The great Indian master, Aryadeva said, in the 400 Verses, that a suitable vessel for Dharma teachings is someone who is non-partisan or unbiased, intelligent and diligent.

Being non-partisan means that the student should not be biased, for example, thinking that one’s views are superior to those of others or that others’ views are mistaken. Instead, one should investigate if the teachings given accord with reality or not, accepting them if they do and rejecting them if they do not.

The student should also be intelligent, which means, in this context, having the ability and wisdom to discriminate between right and wrong. Simply listening to the teachings is not enough.

In addition, the student should also be diligent in seeking out and listening to teachings.

Considering these qualities in the reverse order, they work like this: when we are diligent, we will have strong interest in Dharma study and practice. We will make the effort to practise and to listen to teachings. When we do that, our wisdom to discriminate between what is right and wrong will increase and as that wisdom increases, we will also become non-partisan. Without discriminating wisdom, one tends to become more partisan and such bias only becomes the basis for sectarianism as well as conflict among different faiths.

All major religions came about to serve humanity and to bring peace and happiness to the world. The religious and sectarian conflicts we see today are not the fault of the religions themselves, but originate from the so-called followers who practise in a mistaken way. Therefore, regardless of the religion that we practise, we must study first.

Advice from Gungtang Rinpoche: Need for consistent effort 

This is advice for those who are engaged in serious study of the Great Treatises and philosophical teachings of the Buddha. Gungtang Rinpoche advised that it is a mistake to expect, from the onset of our studies, to immediately become an expert in these topics. At the same time, it is a mistake to quickly forget what has been taught.

As these teachings are extremely profound, Rinpoche pointed out that we need to put effort into our studies. That effort should be constant like the flow of a river. We will not succeed in our studies if our exertions are erratic and irregular.

We need to constantly revise, review and recall what we have learnt. The topics in the earlier, present and future modules of this program are all interconnected. We will not succeed in our studies if we keep on forgetting the earlier teachings even as we listen to teachings on new subjects.

The best way to really learn is through discussion. When we are able to come to a firm conclusion on a certain subject, during the course of a discussion, by applying logic and reasoning, this will remain in the mind for a very long time. In terms of what we can get from our studies, 25% comes from listening to the teacher, another 25% comes from self-study and the remaining 50% comes from discussion.

Advice from Gungtang Rinpoche: The thief of forgetfulness

Gungtang Rinpoche said: “We put in great effort to listen to and study many teachings but we lose whatever knowledge we had gained to forgetfulness. It is like working very hard to accumulate wealth and possessions and having them all stolen by thieves and robbers.

"Putting in so much effort in our studies and letting our knowledge be stolen by the thief of forgetfulness is like coming away empty-handed from an island filled with jewels.”

The only way to stop this situation from happening to us is to constantly familiarise ourselves with what we have learnt. Rinpoche’s advice is directed at serious students of the great philosophical treatises. One achieves nothing by constantly forgetting what one has learnt as one progresses from topic to topic.

Instead of simply relying on listening to the teachings, where everything can be easily forgotten within months, one should familiarise oneself with what is taught by constantly reflecting on what has been taught, thinking about the teachings and analysing the texts. The greater the familiarity, the less likely one will forget what one has learnt.

Advice from the Kadampa masters: Warding off procrastination 

The great Kadampa masters advise: “Don’t think that something is difficult. By thinking this way, then this thought follows: ‘I shall not do it now. I’ll do it later.’ Avoid this attitude which is like a blind man finding and then losing the wish-fulfilling jewel. He will never find another wish-fulfilling jewel again.”

This analogy can be applied to our Dharma studies and practice. Trying to study and practice the Dharma is not easy. But it is wrong to postpone doing so. Putting off studying a difficult text during the Basic Program essentially means that studying it will never happen.

Also, when we have all the conditions gathered here, we should apply ourselves to our studies because one never knows whether the opportunity will come again.

When we listen to such advice, it is not sufficient to say, “O.K. I will do it.” And still nothing gets done. That is pointless. The main thing here is to try our best to listen and study.

Everyone is different as all of us have accumulated different karma. When it comes to studies and practice, therefore, some will encounter more difficulties than others. When such obstacles arise, we have to think, “This is the weapon of my own evil deeds coming back to me.” Thinking in this way, it no longer matters whether we understand everything or not as long as we have tried our best.

There are some people who are prone to discouragement and disappointment. There is nothing to be said if you are discouraged from the start, without even having tried to put in some effort. But when you really try and you still don’t understand, something can be done to build up your self-confidence.

How do we know that it is a mistake to postpone our studies and practice?  We grow older with the passing of time, not younger. As we age, our intelligence, mental agility and clarity decline. If we cannot study and practise now, how is it possible for us to do better in the future?

Advice from Gungtang Rinpoche: Make sure we do not waste our lives

Gungtang Rinpoche said that we spend 20 years of our lives not thinking about the Dharma and another 20 years, thinking, “Oh, I must practise the Dharma,” but never doing anything about it. Then we spend another 20 years not being able to practise the Dharma, at the end of which we think, “Oh, I didn’t get to practise the Dharma after all.” In this way, we waste our entire lives.

When we examine our own lives carefully, we can see this describes our situation exactly. In the beginning of this module, we did not think of studying. Then we decided we needed to study, yet we did nothing about it.

It is your responsibility to ensure that what Rinpoche said does not happen to you. You have to make sure that this opportunity does not go to waste. You must pay attention when listening to the teachings. Otherwise, even though physically, you spend five years attending classes, you end up knowing nothing. It is important that you try your best to pay attention when you are in class.

Dealing with difficult topics 

Whenever you deal with more challenging topics, you must pay attention right from the beginning of the class because the material is all inter-connected. The more you concentrate, the more you will learn.

When you have been attending teachings for some time, especially those who have attended many teachings, you may be present physically but the mind is distracted.  It is like that, isn’t it? When you listen to songs, the mind is always concentrated but when you listen to the teachings, the mind is easily distracted. Over time, your attitude towards listening to the teachings becomes more flippant and that is not good.

Sometimes, you console yourself by thinking: “It is all right. It doesn’t matter whether I understand or not. I will try to be better in the next lesson.” This may work, but I think most of the time, things do not really work out this way. Whenever you are at any teachings, you have to make a pledge to yourself: “I’ll try my best to listen and pay attention to what is being said.”

There are also students who have unrealistic expectations. They expect to understand everything they hear there and now. This is impossible.  What is needed here is perseverance. With those expectations, when they do not understand a few words, they get upset and uptight. This is pointless. If you really want to learn, then you must persevere.

Advice from Gungtang Rinpoche: Practising contentment 

Guntang Rinpoche advised that just as it is important to practise contentment in our daily lives, to be satisfied with who we are and what we have, practising contentment is also applicable to our Dharma studies.

We are all different - different parents, different genes, levels of intelligence and so forth. We should not expect to have the same results as others but should study according to our own level and be happy and content with what we achieve in our studies.

Some students may feel disappointed or discouraged when, at times, they do not understand the lesson. When that happens, one needs to reflect on contentment – to be happy with whatever one has understood.

It is the same with material wealth and possessions. Some people are wealthier than others. It is also important to think about contentment in that situation. These differences in levels of intelligence, wealth, etc. are the results of different karmas.

Some people put themselves down by thinking they are hopeless and incompetent, incapable of doing anything. This happens to a lot of people. It is completely pointless to do that. When one is already facing difficulties, there is no need to generate more problems for oneself, thinking, “I am so stupid” and so forth. How does that help to improve the situation one is in? We have to accept ourselves for who we are. Instead, we should think, “I have achieved what I wanted to do,” and be happy and satisfied with that.

This is a city centre. Everyone is busy with their personal and work commitments. After a long day at work, we travel all the way here, twice a week, for classes. But it is only twice a week, for two hours per session, unlike in the monasteries where the monks can study full-time. That is their job. When we compare ourselves to these monks, obviously, we are far behind them. But we shouldn’t put ourselves down. Rather, we should praise ourselves, recognising and accepting the limitations that come with being a city centre. We should be content with what we have achieved.

Practising contentment in this way brings happiness, peace and bliss. It is particularly helpful when we are studying together and we find some classmates being able to understand what we cannot. This is from my own experience when I was studying. Sometimes, when I saw other fellow students understanding certain things that I did not understand, I felt discouraged. At that time, I reflected on how all of us have different karma and felt happy with what I did understand. Thinking in this way helped me a lot.

Importance of recitation and preliminary prayers

We have been reciting verses from the root text after reciting the Heart Sutra. I thought this recitation will be beneficial as (1) it helps us to familiarise ourselves with the verses over time and (2) since this is a special text composed by the great bodhisattva Shantideva himself, simply reading and reciting the text generates great merit for us.

In the monasteries in South India, it is customary for the monks to gather and recite prayers for a few hours before any debate session, making strong requests for success in their studies and debates. In the same way, we need to make extensive prayers for success in our studies.

In the great monasteries, there is a saying passed down from generation to generation that it is unnecessary for monks to perform special rituals or pujas to clear obstacles in their studies, as long as they apply themselves seriously to the  recitation of the preliminary prayers made before the debates or when they gather to do prayers together. The monks are advised to set a good motivation and reflect and contemplate carefully when they do such recitations. Doing that alone will clear all the obstacles that might arise during the course of their studies.

We should engage in the practice of recitation in the same way. We should make strong prayers during the recitation and think, “May this recitation remove all obstacles and unfavourable conditions that may arise during our studies and practice.”

We may wish to study and practise the teachings of the Buddha, but there are so many kinds of obstacles - outer, inner and even secret - that can occur. The best way to pacify these obstacles is to make very strong prayers combined with the very strong determination to continue one’s studies.

It is possible that, sometimes, when reciting these preliminary prayers, we may get bored or consider the prayers to be a chore, failing to see why we are doing them. You should understand now that these prayers and recitations are very beneficial for us. In fact, since this text is composed by the great bodhisattva, Shantideva, the benefit and merit that one accumulates simply by reciting this text is inexpressible. We should remind ourselves of this when we recite the text or prayers, and perform them enthusiastically.

From the time we start reciting the Heart Sutra till the end of the lesson, when we dedicate the merits, this can all be considered virtuous action. We should do whatever we can to make the lesson enjoyable for ourselves from our own side and to engage in our studies enthusiastically rather than thinking that we are doing this out of obligation and without a choice, like paying taxes.

Advice from Gungtang Rinpoche: Reliance on the merit field 

Guntang Rinpoche advises that during these degenerate times, when our minds are weak and we have so little merit, we need to rely on and make special requests to the deities and Dharma protectors, accumulate merit by doing practices such as prostrations, mandala offerings and so forth and purify our minds of obscurations by relying on the four opponent powers. These are the necessary supporting conditions for us to be able to continue and to have success in our study of the Great Treatises.

Intelligence alone or simply favourable conditions do not necessarily guarantee that one will complete one’s studies. We also need to rely on accumulating merit and purifying the mind from obscurations, as well as making fervent requests to the merit field.

During the course of one’s studies or practices, one will meet with all kinds of external and internal obstacles in the form of sicknesses and so forth. Therefore, it is important to make single-pointed requests to the merit field. However, the main thing that will see one through one’s studies is one’s determination and enthusiasm for studying. Without such enthusiasm and determination, one may continue to come to class but, over time, one’s interest will wane. Furthermore, without such enthusiasm and determination, making prayers may not necessarily be helpful.

Advice from Gungtang Rinpoche: Relying on valid texts 

Gungtang Rinpoche advised that when studying the teachings of the Buddha, we must study texts that are unmistaken and free of error, as the bases for our analysis and investigation of the teachings. We should check whether the contents of these texts accord with the great philosophical treatises.

Relying indiscriminately on texts that do not accord with what is found in the valid texts and Great Treatises will only cause our wisdom to decline. We are not saying here that one cannot read commentaries or texts that offer a more accessible explanation. But those texts must accord with what is found in the valid texts and treatises.

Sometimes, we may find certain texts easier to understand without first checking their validity. Whatever texts or commentaries we study, we should be able to trace them back to the teachings of the Buddha. Whatever we read should accord with the great commentaries composed by the great Indian and Tibetan masters of the past.


Notes

1 These verses are quoted from Shantideva’s A Guide to the Bodhisattva's Way of Life translated by Stephen Batchelor (published: Library of Tibetan Works and Archives, Dharamsala, 1979). All subsequent references to this text will be from this edition. This text is also commonly known as Engaging in the Bodhisattva Deeds.  [Return to text]

A compilation of advice about Dharma studies and practice
Advice from Khen Rinpoche Geshe Thubten Chonyi, resident teacher at Amitabha Buddhist Centre, Singapore. These teachings offer valuable advice related to our Dharma studies and practice: how to check whether our practices are Dharma, the need for study and constant reflection on the Buddha's teachings, and how to overcome our afflictions and problems so that we can truly benefit others. Transcribed, edited and prepared for publication by the editorial team at ABC, Singapore.

Daily Reflections is available as an ebook from online vendors.

CHAPTERS
Daily Reflections
i. Introduction and Biography
1. What is Dharma?
2. Studying the Dharma
3. Need for Reflection and Analysis
4. Overcoming Negative Emotions
5. Practising Pure Perception
6. Faith
7. Advice on Practice
8. Precious Human Rebirth
9. Death and Impermanence
10. Overcoming Attachment to the Body
11. Joyous Effort
12. Subduing Anger
13. Generating Bodhicitta
14. Wisdom Realizing Emptiness

What is more important - the happiness of this life or future lives?

“What am I looking for - the happiness of this life alone or the happiness of my future lives?” This is a very important question that we must ask ourselves every day. When we are more concerned with the happiness of this life, whatever Dharma practices we engage in become impure because the mind is controlled by the three mental poisons of anger, attachment and ignorance.

If we are more concerned about our future happiness, then we have to think: “What can I do now that will definitely benefit me in my future lives?”

If we are honest with ourselves, we will find that instinctively, we are looking for the happiness of this life alone. As this is our main motivation for everything we do - whether we are reciting our daily prayers, listening to teachings, receiving initiations or consulting our gurus -all our actions are motivated by the afflictions and are only expressions of our desire to achieve the happiness of this life.

Because of this attitude, the Dharma practices we engage in may look like Dharma but in reality do not become Dharma and they will not benefit us in our future lives.

We need to shift our emphasis from focussing on the happiness of this life alone to placing greater importance on the happiness of our future lives. As Buddhists, we should accept the law of karma. Consider our lifespan. Maybe we can live till we are 60 years old, but compared to the duration of our future lives, we have to take rebirths for many eons to come. Based on this comparison alone, the happiness of our future lives is clearly far more important.

Whether we end up with good or bad rebirths depends on what we do in this life. If we end up with bad rebirths in our future lives, we will have to suffer for eons. Compared to the suffering we will have to endure then, this life’s suffering no longer seems so unbearable. Happiness in our future lives is definite, provided we create the causes now.

When our goal is the happiness of our future lives, then our actions will all become Dharma. Once they become Dharma, these activities will definitely benefit us in our future lives. Therefore, it is very important that we consider this very carefully: “Am I doing this for this life or for my future lives?” Whatever our answer may be, we then have to ask, “Why am I doing this for this life/my future lives? Which is more important - this life or my future lives?”

We should have the confident attitude: “What I am looking for is the happiness of my future lives.” What is the benefit of having this attitude? Because we place more importance on our future happiness, the three mental poisons will naturally weaken and we will experience more mental peace and happiness. Otherwise, when our motivation is focussed on the happiness of this life alone, the afflictions only become stronger, leading to more unhappiness, problems and suffering.

From my side, it is my responsibility to tell you this. But whether this advice benefits you depends on you. Just listening to the advice does not help. You need to think about it, not just once but every day until you have some feeling or experience in your heart.

The purpose of the Buddhadharma  

There are only two goals for studying and practising the Buddhadharma - either the temporal goal of higher rebirth or the ultimate goal of liberation and full enlightenment.

There are no other reasons for studying and practising the Dharma. It is not for improving one’s business, removing health obstacles or solving other worldly problems. The main reason is either to achieve a good rebirth or ultimate happiness, since we want happiness and not suffering. Obviously we also want the best form of happiness, which is liberation and full enlightenment.

It is so important to remember this and to remind and ask ourselves all the time, “Why am I engaging in these studies and practices?” We should not be mistaken and confused about our goal. When people come to the Buddhadharma with the expectation that it will solve their worldly problems and things do not turn out according to their wishes, they become disappointed and lose faith in the Buddhadharma, abandoning and criticising the teachings. This happens because of the lack of clarity about what one is working for, and being too short-sighted with regards to what one wants to achieve.

Working for a good rebirth as a human being or a god is a bigger goal than just being concerned about this life.  When we work at cultivating the causes for such a rebirth, this means avoiding negative actions and engaging positive actions. Such behaviour will naturally bring us fewer problems in our daily lives.

What is Dharma practice?

This is very important - we must ensure that whatever practice we do becomes Dharma practice. Often, we seem to be practising Dharma, but most of the time, that practice does not actually become Dharma.

There is a historical account of a conversation between Dromtönpa - Lama Atisha’s heart disciple - and a practitioner. One day, Dromtönpa saw this practitioner circumambulating a stupa and he said to him, “It is good that you are circumambulating the stupa, but would it not be better for you to practise the Dharma?”

Upon hearing this, this practitioner thought that he should do something else. So, the next time Dromtönpa saw him, he was reciting a sutra.  Dromtönpa said, “It is good that you are reciting this sutra, but would it not be better for you to practise the Dharma?’

This practitioner then thought that maybe Dromtönpa was referring to meditation. He decided to go to his room and began to meditate. When Dromtönpa saw this, he said to him, “It is good that you are meditating, but would it not be better for you to practise the Dharma?”

This practitioner was now thoroughly confused. He could not think of any other  Dharma practices to do, so he went to Dromtönpa and asked him, “What should I do? What is Dharma practice?” Dromtönpa replied, “You have to give up this life.”

What is the significance of Dromtönpa’s reply?

  1. It shows that Dharma practice is primarily done with the mind and not with the body or speech.
  2. It shows that, in order to practise the Dharma, we have to give up our preoccupation with the happiness of this life, i.e., giving up the eight worldly dharmas because failing to do so means that our actions may look like Dharma but are not Dharma.

How do we give up our preoccupation with the happiness of this life? We have to reflect on how this human life of leisure and opportunity that we have is finite and will not last forever. Death will come. By reflecting on this repeatedly, we will be able to reverse the attraction to the preoccupations of this life.

Lessons from Lama Yeshe 

I was twelve years old when I went to Kopan monastery. Lama Thubten Yeshe was still alive then and he taught us by making us memorise questions and answers he had written and pasted on the wall.

There were many questions but one I can still remember was, “Why do we need to practise the Dharma?” The questions were in Tibetan, and at that time, I was more familiar with my native dialect, Sherpa. Still, I memorised the question even though I did not understand its meaning. The answer was: “We all desire happiness and do not want suffering. The only way to abandon all suffering is the practice of the Dharma. Therefore, we have to practise the Dharma.”

Another question was, “Just beating the drum, ringing the bell and performing the rituals – are these actions Dharma?” The answer to that was, “Beating the drum, ringing the bell and reciting mantras alone are not necessarily Dharma. Why? Because you can also teach animals to do these things.”

At that age, the young monks were all preoccupied with games and playing, but since we had to pass our examinations and memorisation tests, we had to memorise the questions and their answers even though we did not fully understand their content.

I am telling you this story to emphasise that Dharma practice is performed primarily with our minds and not our bodies or speech. Reciting mantras, doing our daily commitments and prayers, knowing how to do some rituals - these things are not necessarily Dharma.

Practising the Dharma means improving our minds and weakening our afflictions, the nature of which is to disturb our minds, leading to suffering and unhappiness. Until the afflictions are eliminated, we will continue to experience problems and difficulties. The Dharma is the only way to eliminate afflictions.

The distinction between Dharma and non-Dharma

The way to make our practice Dharma is to reflect on lam-rim topics such as the difficulty of obtaining a precious human rebirth and the nine-point meditation on death. These contemplations will gradually weaken our attachment to this life and also help us set a larger, more far-sighted goal. Gradually, all our actions will become Dharma.

Dromtönpa was once asked, “What separates Dharma from non-Dharma?” His answer: “When the activity you are engaged in becomes an antidote to your negative emotions and afflictions, that activity is Dharma. When your activities are not an antidote to your afflictions, then it is not Dharma.”

We need to remember and reflect on these special instructions of the great Kadampa masters, especially the advice on the distinction between what is Dharma and what is non-Dharma. Whatever we do in our daily lives – our daily commitments, coming to class to listen to teachings and so forth – we must check to see whether these activities are Dharma or not.

If we find that we have been practising for years but are not getting anywhere, it is because our practice has not been Dharma. They have not been antidotes to our afflictions and the result is that we are stuck and unable to make any progress.

Beginning to overcome our afflictions 

The advice of the great Kadampa masters, especially the advice pertaining to the differentiation between what is real Dharma practice and what is not Dharma, is extremely important. In a nutshell, Dharma is any action that is an antidote to our negative emotions. You must keep this in mind.

From the moment you consider yourself to be a Dharma practitioner, you should always relate the teachings to the state of your mind and check if you are working to defeat your afflictions. Whatever you do – be it listening to the teachings, doing your daily commitments, practising generosity and so forth -you should check: “Will doing this help to weaken or even destroy my negative emotions?” and set the motivation, “I am doing this so that I can subdue my afflictions.” By sincerely setting such a motivation, the process of destroying our afflictions has already begun. Overcoming our negative emotions does not happen overnight. Although the realisation of emptiness is the direct antidote to them, we can start fighting them now with our determination and motivation.

When you listen to the teachings and find the advice useful or inspiring, try to put it into practice. Even if you are unable to apply the advice immediately, at the very least, think, “May I be able to do so in the very near future.”

Integrating the Dharma with our minds 

Gyalsab Je’s message is: “If you are someone who seeks liberation or enlightenment, you need to exert joyous effort especially when you have this human life of leisure and endowments; your faculties are complete; you are free of obstacles to your Dharma practice and you have the necessary conditions for your spiritual development. Having found this opportunity, you should not waste it but use it to engage in something beneficial for your future lives.”

Our problem is that we do not integrate the Dharma with our minds. For example, we have heard countless teachings on the precious human rebirth but our minds remain unmoved. Instead of reflecting on the topic, we feel bored, thinking “I have heard this so many times.” There is no feeling for and little interest in this subject. We should not allow ourselves to end up in this state.

It is important that we do not simply look like a practitioner from the outside – doing our commitments, prayers and practices – but feeling empty inside. If our minds don’t change, we will encounter many problems and much suffering at the time of death. It would be ridiculous if we finally ended up in the lower realms.

Therefore, whatever Dharma we engage in, make sure it becomes Dharma. Whatever virtuous actions we do, make sure they are virtue. We should check our minds all the time.

Transforming our minds for the better 

The Kadampa masters said: “The purpose of all the Buddha’s teachings, the great treatises and commentaries that clarify the meaning of those teachings is to help us transform our minds for the better. When the mind does not improve, then even if we strive for eons to accumulate virtue with our bodies and speech, it is very difficult for those practices to become causes for liberation.”

This advice reminds us of the purpose of attending class and listening to the teachings, that is, to improve the quality of our minds. Regardless of the nature of our virtuous activities, we should always ask ourselves, “How does doing this help to improve my mind?”

Relying on mindfulness and vigilance when we engage in our Dharma practice, we should check to see if the practice is beneficial for our minds. If the mind does not change, it is like immersing a stone in water. No matter how long it stays there, the stone doesn’t change.

It is important to generate a pure and correct motivation for attending these classes. We should always remind ourselves why we are here, that we are here to learn how to improve our minds. The purpose of studying the Dharma is not to use it to check the minds and actions of others. Using the Dharma against other people is a mistake. That is not why we study the Dharma.

A Commentary on the Seven-Point Mind Training
In this book, Khensur Rinpoche Geshe Jampa Tegchok explains how we can train our mind away from self-cherishing, the cause of all suffering, and develop compassion, the cause of everything that is good. He bases his explanation on Kadampa Geshe Chekawa’s classic text, The Seven Point Mind Training, which, amongst other things, teaches us how to transform problems into happiness.

You can read this book here or order a print copy or ebook version of the book from the Lama Yeshe Wisdom Archive.

The Kindness of Others
The Kindness of Others: Editor's Introduction
Chapter One: Motivation
Chapter Two: The Seven-Point Mind Training
Chapter Three: The First Point - The Preliminaries as a Basis for the Practice, Training in Bodhicitta
Chapter Four: The Second Point - The Actual Practice,Training in Bodhicitta
Chapter Five: The Third Point - Transforming Adverse Circumstances into the Path
Chapter Six: The Fourth Point - The Integrated Practice of a Single Lifetime
Chapter Seven: The Fifth Point - The Measure of Having Trained the Mind
Chapter Eight: The Sixth Point - The Commitments of Mind Training
Chapter Nine: The Seventh Point - The Precepts of Mind Training
Chapter Ten: Conclusion
Appendix: The Seven-Point Mind Training
Bibliography and Recommended Reading

Bibliography and Recommended Reading

Nagarjuna. Nagarjuna’s “Precious Garland": Buddhist Advice for Living and Liberation. Analyzed, translated and edited by Jeffrey Hopkins. Ithaca: Snow Lion Publications, 1998.

Pabongka Rinpoche. Liberation in the Palm of Your Hand. Translated by Michael Richards. Boston: Wisdom Publications, 1991.

Shantideva. A Guide to the Bodhisattva Way of Life. Translated by Vesna A. Wallace and B. Alan Wallace. Ithaca: Snow Lion Publications, 1997.

Sopa, Geshe Lhundub. Peacock in the Poison Grove. Edited and co-translated by Michael Sweet and Leonard Zwilling. Boston: Wisdom Publications, 2001.

Tegchok, Geshe Jampa. Transforming Adversity Into Joy And Courage: An Explanation Of The Thirty-Seven Practices Of Bodhisattvas. Edited by Thubten Chodron. Ithaca: Snow Lion Publications, 1999.

Tsong Khapa, Lama Je. The Great Treatise on the Stages of the Path to Enlightenment. Three volumes translated by the Lamrim Chenmo Translation Committee. Ithaca: Snow Lion Publications, 2000, 2002, 2004.

Other teachings on the Seven-Point Mind Training

Chödrön, Pema. Start Where You Are: A Guide to Compassionate Living. Boston: Shambhala Publications, 1994.

Druppa, Gyalwa Gendun, the First Dalai Lama. Training the Mind in the Great Way. Translated by Glenn H. Mullin. Ithaca: Snow Lion Publications, 1993.

Gehlek Rimpoche. Lojong: Training of the Mind in Seven Points (edited transcript). Ann Arbor: Jewel Heart Publications. See www.jewelheart.org.

Gomo Tulku. Becoming a Child of the Buddhas: A Simple Clarification of the Root Verses of Seven Point Mind Training. Translated and edited by Joan Nicell. Boston: Wisdom Publications, 1998.

Gyalchok, Shönu & Könchok Gyaltsen (compilers). Mind Training: The Great Collection. Translated and edited by Thupten Jinpa. Boston: Wisdom Publications, 2005. (This excellent book contains the root text and several important early commentaries to the Seven-Point
Mind Training
as well as many other essential mind training texts, more than forty in all.)

Gyatso, Tenzin, HH the Dalai Lama. Awakening the Mind, Lightening the Heart. San Francisco: HarperSanFrancisco, 1995.

Gyeltsen, Geshe Tsultim. Mirror of Wisdom: Teachings on Emptiness. Long Beach and Boston: TDL Archive and Lama Yeshe Wisdom Archive, 2000. (Contains a commentary on the Mind Training Like the Rays of the Sun.)

Khyentse Rinpoche, Dilgo. Enlightened Courage: A Commentary on the Seven Point Mind Training. Translated by the Padmakara Translation Group. Ithaca: Snow Lion Publications, 1993.

Konchog, Geshe Lama. A Commentary on the Seven Point Mind Training. On www.lamayeshe.com.

Kongtrul, Jamgon. The Great Path of Awakening. Translated by Ken McLeod. Boston: Shambhala Publications, 1987.

Nam-kha Pel. Mind Training Like the Rays of the Sun. Translated by Brian Beresford, edited by Jeremy Russell. Dharamsala: Library of Tibetan Works and Archives, 1992.

Pabongka Rinpoche. Op cit. Contains a translation of and a commentary on the Seven-Point Mind Training, pp. 589–625.

Rabten, Geshe, and Geshe Dhargyey. Advice from a Spiritual Friend. Translated and edited by Brian Beresford, with Gonsar Tulku and Sharpa Tulku. Boston: Wisdom Publications, 1977, 1996.

Tharchin, Sermey Khensur Lobsang. Achieving Bodhicitta. Howell: Mahayana Sutra and Tantra Press, 1999.

Trungpa, Chogyam. Training the Mind and Cultivating Loving Kindness. Boston: Shambhala Publications, 1993.

Wallace, B. Alan. Buddhism With an Attitude: The Tibetan Seven-Point Mind-Training. Ithaca: Snow Lion Publications, 2001.

———. The Seven-Point Mind Training. Ithaca: Snow Lion Publications,
1992.

There’s also a website devoted to this practice: http://lojongmindtraining.com/

A Commentary on the Seven-Point Mind Training
In this book, Khensur Rinpoche Geshe Jampa Tegchok explains how we can train our mind away from self-cherishing, the cause of all suffering, and develop compassion, the cause of everything that is good. He bases his explanation on Kadampa Geshe Chekawa’s classic text, The Seven Point Mind Training, which, amongst other things, teaches us how to transform problems into happiness.

You can read this book here or order a print copy or ebook version of the book from the Lama Yeshe Wisdom Archive.

The Kindness of Others
The Kindness of Others: Editor's Introduction
Chapter One: Motivation
Chapter Two: The Seven-Point Mind Training
Chapter Three: The First Point - The Preliminaries as a Basis for the Practice, Training in Bodhicitta
Chapter Four: The Second Point - The Actual Practice,Training in Bodhicitta
Chapter Five: The Third Point - Transforming Adverse Circumstances into the Path
Chapter Six: The Fourth Point - The Integrated Practice of a Single Lifetime
Chapter Seven: The Fifth Point - The Measure of Having Trained the Mind
Chapter Eight: The Sixth Point - The Commitments of Mind Training
Chapter Nine: The Seventh Point - The Precepts of Mind Training
Chapter Ten: Conclusion
Appendix: The Seven-Point Mind Training
Bibliography and Recommended Reading

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. [Return to text]

A Commentary on the Seven-Point Mind Training
In this book, Khensur Rinpoche Geshe Jampa Tegchok explains how we can train our mind away from self-cherishing, the cause of all suffering, and develop compassion, the cause of everything that is good. He bases his explanation on Kadampa Geshe Chekawa’s classic text, The Seven Point Mind Training, which, amongst other things, teaches us how to transform problems into happiness.

You can read this book here or order a print copy or ebook version of the book from the Lama Yeshe Wisdom Archive.

The Kindness of Others
The Kindness of Others: Editor's Introduction
Chapter One: Motivation
Chapter Two: The Seven-Point Mind Training
Chapter Three: The First Point - The Preliminaries as a Basis for the Practice, Training in Bodhicitta
Chapter Four: The Second Point - The Actual Practice,Training in Bodhicitta
Chapter Five: The Third Point - Transforming Adverse Circumstances into the Path
Chapter Six: The Fourth Point - The Integrated Practice of a Single Lifetime
Chapter Seven: The Fifth Point - The Measure of Having Trained the Mind
Chapter Eight: The Sixth Point - The Commitments of Mind Training
Chapter Nine: The Seventh Point - The Precepts of Mind Training
Chapter Ten: Conclusion
Appendix: The Seven-Point Mind Training
Bibliography and Recommended Reading

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. [Return to text]

 

A Commentary on the Seven-Point Mind Training
In this book, Khensur Rinpoche Geshe Jampa Tegchok explains how we can train our mind away from self-cherishing, the cause of all suffering, and develop compassion, the cause of everything that is good. He bases his explanation on Kadampa Geshe Chekawa’s classic text, The Seven Point Mind Training, which, amongst other things, teaches us how to transform problems into happiness.

You can read this book here or order a print copy or ebook version of the book from the Lama Yeshe Wisdom Archive.

The Kindness of Others
The Kindness of Others: Editor's Introduction
Chapter One: Motivation
Chapter Two: The Seven-Point Mind Training
Chapter Three: The First Point - The Preliminaries as a Basis for the Practice, Training in Bodhicitta
Chapter Four: The Second Point - The Actual Practice,Training in Bodhicitta
Chapter Five: The Third Point - Transforming Adverse Circumstances into the Path
Chapter Six: The Fourth Point - The Integrated Practice of a Single Lifetime
Chapter Seven: The Fifth Point - The Measure of Having Trained the Mind
Chapter Eight: The Sixth Point - The Commitments of Mind Training
Chapter Nine: The Seventh Point - The Precepts of Mind Training
Chapter Ten: Conclusion
Appendix: The Seven-Point Mind Training
Bibliography and Recommended Reading

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.

 

A Commentary on the Seven-Point Mind Training
In this book, Khensur Rinpoche Geshe Jampa Tegchok explains how we can train our mind away from self-cherishing, the cause of all suffering, and develop compassion, the cause of everything that is good. He bases his explanation on Kadampa Geshe Chekawa’s classic text, The Seven Point Mind Training, which, amongst other things, teaches us how to transform problems into happiness.

You can read this book here or order a print copy or ebook version of the book from the Lama Yeshe Wisdom Archive.

The Kindness of Others
The Kindness of Others: Editor's Introduction
Chapter One: Motivation
Chapter Two: The Seven-Point Mind Training
Chapter Three: The First Point - The Preliminaries as a Basis for the Practice, Training in Bodhicitta
Chapter Four: The Second Point - The Actual Practice,Training in Bodhicitta
Chapter Five: The Third Point - Transforming Adverse Circumstances into the Path
Chapter Six: The Fourth Point - The Integrated Practice of a Single Lifetime
Chapter Seven: The Fifth Point - The Measure of Having Trained the Mind
Chapter Eight: The Sixth Point - The Commitments of Mind Training
Chapter Nine: The Seventh Point - The Precepts of Mind Training
Chapter Ten: Conclusion
Appendix: The Seven-Point Mind Training
Bibliography and Recommended Reading

 Chapter One: Motivation

The Buddha said that when we meet to teach, listen to or discuss the Dharma it is very important that we have the best possible motivation for doing so. Whether what we do is good or bad depends almost entirely on our reason for doing it—in other words, our motivation. And while this is true in general, it is especially important to have the purest possible motivation when teaching or listening to the particular thought transformation practice we are discussing here. From the side of both teacher and student a virtuous motivation is critical, otherwise they risk putting much effort into something that has no chance of a positive result.

It is extremely negative if the teacher is teaching to enhance his or her reputation, win new followers, receive many offerings or become highly venerated or the student is listening with competitive thoughts or to gain fame, a good reputation, wealth or a big following. The great Indian practitioner and scholar Atisha said that anything done merely for this life is not a Dharma practice. Moreover, while the motivations to avoid rebirth in the three lower realms or achieve complete personal liberation from cyclic existence are not negative, they are still not the best.

When your motivation for giving or listening to teachings, meditating, helping others and so forth is simply to avoid rebirth in the lower realms it is called small scope motivation. When it is longer term and greater than that and aimed at complete liberation from the whole of cyclic existence it is called middle scope motivation.

When your motivation is even greater than that and aimed at benefiting every single sentient being and if, in order to do that, you are determined to achieve the state of full enlightenment—which is completely free of all faults and has all good qualities fully developed to their highest potential—it is the supreme motivation and called that of the great scope. When this is your motivation, every activity in which you engage—giving, listening to or meditating on teachings and so forth— becomes a practice of the great scope and is the best and highest kind of practice you can possibly do.

What about practices associated with deities such as Medicine Buddha, Tara or Saraswati? For example, certain Medicine Buddha practices can help you overcome obstacles and illness and have a long life. Are such practices considered spiritual? It depends on your motivation.

If you genuinely feel that a long life will help you be of greater benefit to others and with that kind of attitude engage in practices for overcoming obstacles, ill health and so forth, they will definitely be spiritual because you will not be doing them merely for this life.

Engaging in such practices after you have recognized that you possess the many characteristics and supportive conditions needed for engaging in meaningful and powerful spiritual practice in this life is completely different from simply doing them for worldly purposes. A life completely free from adverse conditions that prevent such practice provides exceptional opportunities. Therefore, not only should you engage in practices that allow you to keep your life conducive to Dharma practice but you should also abandon any urge to waste it and, instead, feel compelled to use your life to achieve enlightenment for the benefit of others.

In fact, the kind of life we presently have is so exceptional that even the gods, who appear to have extraordinarily good fortune, actually have nothing like the good fortune that we do because they have no opportunity to practice Dharma.

Therefore, we should use this opportunity to pursue enlightenment for the sake of others because not only is it the very best way of using our life, it’s also because all beings are basically the same as us in wanting happiness and not wanting suffering.

We all want the greatest, longest lasting and best possible happiness; we utterly dislike suffering, problems and even the slightest difficulty. That we abhor even one or two problems let alone many shows that we all want happiness and freedom from suffering, and the best way of getting what we want and avoiding that which we don’t is the practice of Dharma.

We might think that even though it’s important to practice Dharma, it’s not essential to do so just yet because we can always do it in future lives. However, that’s a very mistaken way to think because our present human life has exceptional opportunities and attributes. There are eighteen advantages to this human life—the eight freedoms and the ten richnesses—and a life like this is very difficult to find.

The perfect human rebirth is difficult to find because its causes are very difficult to create. Furthermore, it combines many different characteristics, attributes and qualities that very rarely come together and therefore there’s no certainty that we’ll be able to enjoy this kind of opportunity again in future. Certain things almost never happen3 and this human life is even more difficult to acquire than those. Therefore we should definitely practice Dharma in this very life.

We might also think, “Yes, I should practice Dharma in this life but not right now—maybe next month, next year or some other time in future.” This, too, is a big mistake because there’s no guarantee that we’ll be around that long. Our lifespan is not fixed. If we could be sure of living for, say, a hundred years, it might be reasonable to put things off for a while, but in fact our time of death is totally unfixed. We have no idea at all when we’ll die. Therefore we should resolve to practice immediately.

As long as we’re ignorant of such things it’s quite understandable that we don’t feel responsible for our future but once we do know, it’s vital that we start making our life meaningful. As the Buddha taught, we are our own protector; the responsibility is ours. Nobody else can practice for us. We have to practice and take responsibility for ourselves, especially for our future lives. It’s the same as when we’re ill—the doctor makes the diagnosis and prescribes the appropriate medicine but it’s our responsibility to actually follow the advice given and take the medicine prescribed. Nobody else can do it for us.

Over the centuries many practitioners from all four major traditions of Tibetan Buddhism have attained enlightenment in a single lifetime but it’s not easy to do. It takes hard work and great intelligence. Therefore we should expect it to take many lifetimes for us to do so. But if we devote our life to developing qualities such as love and compassion and avoid actions that harm ourselves and others as much as we possibly can there’s reason to hope that in our next life we’ll be able to continue from where we left off. In this way, over a series of lives, we’ll gradually progress to buddhahood.

The Buddha said that all he could do was to teach the path to liberation and enlightenment and that it was then up to us whether or not we reached those states. To do so, therefore, we have to follow his advice and live according to his teachings. There’s no other way. He said, “I can’t pour my wisdom and compassion into your mind, wash away your negativities or remove your suffering by hand, like pulling out a thorn. All I can do is to explain what you have to do to achieve the freedom from suffering, realizations and qualities that I did.”

Therefore, please generate the highest motivation for studying these teachings by thinking, “I must help all sentient beings as much as I possibly can. In order to do so, I must attain enlightenment. Then I will definitely be able to benefit others in the highest possible way.”

Even if you don’t have an extensive understanding of Buddhism, if you generate that kind of motivation you will ensure that your time is not wasted, and as you discover and read more about the Dharma, your understanding will gradually increase.

Notes

3The teachings mention such things as stars shining at noon and rice grains thrown against a wall adhering to it. See also Liberation in the Palm of Your Hand, p. 319 ff. [Return to text]