FIVE

THE EVALUATION OF THE EXTENT TO WHICH

THE TRAINING AND PURIFICATION OF CONSCIOUSNESS

HAS BEEN ACCOMPLISHED.

The fifth component is the evaluation of the extent to which the Training and Purification of Consciousness has been accomplished.

'All dharmas converge to a single purpose.'

All the teachings of the Hinayana and the Mahayana are directed to the subjugation of self-identification. Therefore, should these teachings not become antidotal to it, then any practice accomplished becomes meaningless. On the other hand, if your dharma practice has become antidotal to self identification, this then is an indication that your consciousness is being trained and purified. Herein lies the distinction as to whether your practice is really in accordance with the dharma or not.

It has therefore been said,

"This is the measure by which a dharma practitioner is to assess one's advancement."

'Of the two witnesses,

Hold on to the principal one.'

The one is the witness of others who might say referring to you :

"The Dharma is being evinced by these venerable ones. A religious person is one who conducts himself appropriately in these ways."

This is the witness of others' appreciation. You are however, not to consider this to be the principal one as ordinary, worldly people do not know your mind. They can be satisfied merely by seeing some correct external behaviour.

This being so, principal amongst the two witnesses is that of your own conscience, not being ashamed of your ownself. Judging honestly for yourself, should you find yourself not being ashamed of anything you might have done, said or thought, then this is an indication of your having attained success in the Training and Purification of Consciousness. Therefore, continue to apply the antidotes to your self-identification, and strive further to perform those deeds that will not result in self-embarrassment later on.

'Always rely an a joyful state of mind.'

Through having trained your consciousness correctly, if you have developed the confidence that henceforth you are able to incorporate into this path whatever adverse conditions might manifest, then this is a measure of the extent to which the above has been accomplished. Therefore, joyful at any adverse circumstances which might arise for you, you are to train further to accept those of others without any anxiety whatsoever.

'You are accomplished

If you can practise even when distracted.'

This is similar to a skilled horse-rider who does not fall off his horse even when distracted. In like manner, should any adverse circumstances arise unexpectedly, such as an encounter with an aggressor, then not giving vent to anger and other neurotic emotions, should you automatically incorporate the event as an aid to the Training and Purification of Consciousness then this is a measure of the extent to which you have accomplished the Lojong. You are moreover, to train assiduously to bring this about.

These means of evaluation indicate the extent to which the Training and Purification of Consciousness has been accomplished by you. It can never be presumed that having trained thoroughly in Lojong, there is no more to be done. Therefore, even though the above indications may have appeared to you, you are to continue to train and purify your consciousness assiduously.

SIX

THE COVENANT OF THE TRAINING AND PURIFICATION OF CONSCIOUSNESS.

The sixth component is to explain the covenants of the Training and Purification of Consciousness.

'Continuously train in the three general principles.'

The three general principles are :

(a) not to transgress the covenants of the Training and Purification of Consciousness;

(b) to refrain from arrogance; and

(c) not to be preferential.

The first is, to refer to yourself as one who is training and purifying one's consciousness, so you do not disregard even the smallest of vows. Committed to Lojong, you are to protect inviolate whatever covenants of the various Yanas, from the Hinayana to the Mahayana you may have undertaken.

Secondly, you are not to engage in arrogant or outrageous behaviour with the intention of making it known to others that you are not self-centred. Examples of such behaviour include the felling of trees inhabited by spirits and consorting with lepers. In these ways, you are not to behave in any manner which might be contrary to the method of the Kadampas as initiated by the spiritual friend Drom-ton-pa at Ra-dreng.

Thirdly, you are to give up partiality. Examples of this are bearing with patience the harm caused by humans, but being intolerant of the injury inflicted upon you by gods and demons; being respectful to superiors but disdainful of inferiors; being affectionate and loving towards your own kin, but aggressive and hateful towards your enemies.

In these ways, not having any preferences, train magnanimously towards all.

'Having once changed your orientation,

Leave it as such.'

Thus, having changed your orientation from previously cherishing yourself to now cherishing others more than yourself, perform the activities of body and speech accordingly without vacillation, but with self-analysis, just as you would be guided by friends living in accordance with the Dharma. It has therefore been said, that your entire training in the Lojong is to be made less ostentatious but more meaningful.

In this way, work towards your own evolution without the knowledge of others.

'Do not speak of others injured limbs.'

Thus, from a worldly point of view, you are not to insult others by calling them names such as blind, paralysed and so on. From the dharmik perspective you are to refrain from making unpleasant remarks about others, such as their breach of discipline and so on.

'Do not ponder about others in any way.'

Thus, whenever you might perceive faults in sentient beings in general, or dharma-practitioners in particular, you are to think in this way :

"This is due to my own impure projections. It is not possible for the other to possess faults such as these."

In this way, reverse the inclination to finding faults in others.

'Purify first that neurosis strongest in you.'

Thus, pin-point that neurosis or inner conflict which is the strongest in you and subjugate it first, focussing your entire dharma practice to remedying it.

'Give up all hopes of fruition.'

Thus, you are to abandon all self-centred desires such as attaining to wealth and fame in this life, the enjoyments of gods and men in subsequent ones, or attaining nirvana for yourself by means of the Training and Purification of Consciousness.

'Give up poisonous food.'

Thus, just as you would give up poisonous food, give up performing any virtuous deed, maintaining the substantiality of phenomena or coloured with self-centred thoughts, and so on.

'Do not retaliate

In accordance with any code of honour.'

Thus, give up bearing inflexibly, a grudge towards someone who has harmed you.

'Do not respond with evil words.'

Thus, you are not to respond to another's cruel statements by replying with evil words intended to hurt that person. Moreover, should you be at fault in any given situation, do not transfer the blame to another.

'Do not wait in ambush.'

Thus, you are not to keep in mind the harm done to you by another and await the opportunity to retaliate.

'Do not strike at the heart.'

Thus, do not perform such acts of body, speech and mind as will cause grievous harm to others' minds. Examples of these are exposing those faults of others which are to be kept secret, reciting the 'life-mantras' of non-humans with the intention of subjugating them or warding them off, and so on.

'Do not transfer the load of a dzo* to an ox.'

Accordingly, when you are held responsible or blamed for something specific, do not attempt to deceitfully pass on the blame to another. To attempt to do so would be to follow the dictates of a perverted mind.

* a 'dzo' is a high altitude beast of burden.

'Do not aim to get ahead.'

Accordingly, give up the intention and activities directed for obtaining for yourself by various means that wealth which is to be shared with others.

'Do not invert the method.'

Accordingly, give up acting with the desire to benefit yourself and so causing loss to others, or practising Lojong with the aim to pacify sickness, spirits or malefic influences. To do so would be similar to engaging in the methods of earning a livelihood.

Some however, do maintain that this Lojong is a method of benefiting oneself when troubled by demons and malefic spirits. If you were to practise Lojong with this intent, then it would be no different from practising the Bhoenpo tradition.

It has been said that the aim of dharma practice is to make it antidotal to neuroses and discursive thinking.

'Do not turn gods into devils.

Accordingly, worldly people are harmed by their gods when they are not appeased. This is termed 'gods turning into devils'.

Similarly, using the Training and Purification of Consciousness to bring about arrogance and conceit indicates that the Dharma is being transformed into the Antidharma. Since the Training and Purification of Consciousness is meant to discipline your psyche, should you become unyielding by developing pride, your dharma-practice will not fulfil its purpose.

This is similar to the situation where when a demon is afflicting you from the east, you send out an exorcising-effigy to the west.

Therefore, take that medication which is appropriate to your affliction and giving up self-centredness, serve all as would the humblest of servants.

'Do not seek the sufferings of others

As an adjunct to your own happiness.'

Accordingly, do not harbour thoughts such as,

"Should my relatives, friends and so on, die, I will obtain their food, wealth, texts, and so forth. Should my patron fall sick or die, I will benefit by performing rituals for him. If a fellow-meditator expires I will receive his share of offerings as well. I will be delighted if my enemy dies, as then he would do me no more harm!"

In these ways, do not desire that others suffer as the means for furthering your own happiness!

SEVEN

THE GUIDELINES OF THE TRAINING AND

PURIFICATION OF CONSCIOUSNESS.

The seventh component is to explain the guidelines of the Training and Purification of consciousness, by which you can learn the methods through which your practise of Lojong does not deteriorate but gets enhanced.

These are :

'Perform all actions with a single motivation.'

Accordingly perform all actions like eating, wearing clothes and so on with the sole intent of benefitting others.

'Subjugate all adversaries with a single weapon.'

Thus, by your practice of Lojong, should you fall sick, become afflicted by demons and malefic spirits, others hate you the more, or your own conflicting emotions become intensified and hence you no longer wish to continue the practice, then you are to consider that there are many sentient beings in this world who are similarly afflicted. Feel extreme compassion towards them and visualizing that all their faults are being absorbed into you, perform the meditation of 'giving and taking'.

'Two actions are to be performed --

One at the beginning and

One at the end.'

Accordingly, commit yourself every morning so that during the course of the day you will not be separated from the Bodhichittas. Keeping this in mind throughout the day, analyze over and over again as to whether you are living in accordance with these teachings or not. Moreover, before going to sleep at night, examine the day's activities. Should you then find that you have transgressed the Two Bodhichittas, feel sorry for having committed these follies, and perform the appropriate penances for them. Simultaneously you are to aspire not to commit them again in the future. Should you discover that you have not transgressed the Bodhichittas, rejoice in this thinking that in the future you will do likewise.

'Bear with equanimity

Whichever of the two might occur to you.'

Accordingly, should you be fortunate to acquire a retinue, wealth, and so on, and become prosperous, do not become arrogant. Rather, perceive them to be illusory, like images conjured up by a magician, and utilize them in every way for the benefit of others.

On the other hand, should you become extremely poor and have nothing left but the water that flows under your feet, perceive it similarly to be illusory and fearlessly take upon yourself the poverty of others.

'Regard these two

As precious as your own life.'

Accordingly, the individual who does not possess the Two Covenants in general, and those of the Training and Purification of Consciousness in particular, will not encounter any happiness both in this as well as in future lives. Therefore, cherish and protect these Two Covenants more than your own life.

'Train in the three difficulties.'

Accordingly, when neuroses arise in you, it is initially difficult to become aware of them, subsequently to avert them and finally to break their continuity. Therefore, whenever a neurosis does arise in you, firstly recognize it, and then give it up by applying the Force of the Antidote. Finally strive to ensure that this neurosis does not arise again in the future.

'Adopt the three principal conditions.'

Accordingly, the principal conditions for the accomplishment of the Dharma are

(a) encountering a genuine Guru;

(b) practising the Dharma in accordance with your disposition; and (c) the convergence of favourable conditions for you, facilitating your Dharma practice.

Should these three conditions be replete in your life, be joyful and wish the same for others. On the other hand, should you find that any or all of these three are lacking in your life, reflect that in this world there are many such as you, for whom these three principal conditions might be lacking and they would thus be unable to practise the Dharma properly. Therefore, feel extreme compassion for them and meditate sincerely, reflecting,

"May these faults, the lack of the three principal conditions in other beings fructify in me. Thus may they enjoy these favourable conditions, and their fruition."

'Maintain three attitudes impeccably.'

Accordingly, since the generation of all the qualities of the Mahayana depend entirely on faith on, reverence of and devotion towards your Guru, you are to maintain these impeccably. Since the Lojong is the distilled essence of the Mahayana, maintain an attitude of undiminishing joy towards the Training and Purification of Consciousness. Protect impeccably even the smallest of the precepts of the Hinayana and the Mahayana.

'Possess the three inseparables.'

Thus, keep your body, speech and mind inseparable from virtue.

'Train impartially towards all phenomena.

Cherish the practice of training thoroughly

And applying it all-encompasingly.'

Accordingly, train to purify your consciousness without any bias towards all phenomena -- both wights and the surrounding environment. Moreover, bringing all that manifests in your consciousness within the purview of the training, train thoroughly, nor rendering mere lip-service to the teachings.

'Constantly meditate towards those

To whom it is difficult to do so.'

Accordingly, meditate the more so on compassion and loving-kindness towards those for whom they are difficult to give rise to. Examples of these are competitions, companions, and those who are causing you harm, even though you have not harmed them, as also those whose very sight you cannot bear because of their karma. Moreover abandon specifically all activities which will harm your Gurus, parents and others, for ill-treating them will result in exceptionally evil karma.

'Do not rely on external conditions.'

Accordingly, do not depend on or wait for the convergence of conditions conducive to practice, such as having food, clothes, the absence of harm caused by humans and non-humans, good health, and so on. In the event that you yourself are lacking in any or all of these, incorporate these conditions into the Path of Bodhi by means of the Two Bodhichittas.

'Now practise the principal points.'

Accordingly, from time without beginning, all the forms of life you have previously taken on have been purposeless. Now in this life, it is necessary for you to accomplish the principal purpose.

Of the various aims you can have in life, the principal one is that of accomplishing the Dharma. The Dharma has two aspects, Exposition and Accomplishment.

Amongst these, Accomplishment is the principal aspect. Of the various means of Accomplishment, that of training in the Bodhichittas is the principal one.

Moreover, between training in the Bodhichittas by means of study and analysis and that based on the secret instructions of one's Guru, the latter is the principal one.

Therefore, it is of prime importance that you practise it assiduously.

Amongst all physical activities, the principal one is to train in the Bodhichittas sitting on one's seat. Giving up being orientated towards external phenomena; it is of prime importance to rely on the antidotes to self-identification and so practise them.

Therefore, train assiduously in the above-mentioned principally denoted points.

'Abandon the perversions.'

There are six different perversions to be abandoned.

The first is that of 'perverted forbearance'. This is not to endure the hardships encountered during Dharma-practice, whilst yet to endure those encountered while you attempt to vanquish your enemies to protect your kin.

The second is 'perverted aspiration'. This is not to aspire to accomplish the authentic Dharma, whilst yet to aspire to fame and prosperity in this life.

The third is 'perverted experience'. This is to experience worldly happiness in contrast to experiencing the Dharma through the triad of audition, contemplation, and meditation.

The fourth is 'perverted compassion'. This is not to be compassionate towards those committing sins, whilst yet being compassionate for those undergoing hardship for the sake of the Dharma.

The fifth is 'perverted management'. This is that when those dependant on you, engage in pursuits of enhancing themselves through glory and wealth, instead of practising the Dharma.

The sixth is 'perverted appreciation'. This is to rejoice in the sufferings of your enemies, whilst not rejoicing at the happiness and virtues of samsara and nirvana.

'Do not vacillate.'

Accordingly, since you have not developed certainty in the Dharma, you might be tempted to practise Lojong sporadically. Do not do so, but train nd purify your consciousness unceasingly with singleness of purpose.

'Train with certainty.'

Accordingly, place total reliance on Lojong, and train and purify your consciousness through these methods alone.

'Free yourself

Through contemplative analysis.'

Accordingly, by pin-pointing that neurosis which is the strongest in you, give it up by dedicated effort. Subsequently, connect a specific neurosis with the particular objective phenomenon which brings it about, and by relating to it, examine whether that conflicting emotion arises in you again or not. Should that neurosis arise again, give it up by applying its antidote and repeat this process in earnest until it ceases to arise.

'Do not nurture expectations.'

Accordingly, do not nurture hopes and expectations because of having shown kindness to others, having practised the Dharma assiduously over an extended period of time, being learned, diligent, and so on. This is because when you meditate on cherishing others more than yourself, expectations based on your accomplishment do not feature at all.

The admonition,

"Do not expect from humans but supplicate rather your deities,"

is attributed to Drom-toen-pa of Ra-dreng.

'Do not take offence.'

Accordingly, should someone humiliate you in public and so on, do not retaliate or feel offended.

It has been said,

"We dharma-practitioners, for whom the Dharma has not become antidotal to self-identification: our level of tolerance is exceptionally small, whereas our sense of offence highly developed. This means that we have entirely missed the point of the Dharma, since it is required to be antiodotal to self-identification."

'Do not be trivial.'

Accordingly, do not present a countenance of pleasure or displeasure over trifles, so making it awkward for friends.

'Do not wish for good repute.'

Accordingly, do not expect praise and fame for having benefited others, or for having practised the Dharma.

In these ways, attain to the confidence of having thoroughly trained in the Two Bodhichittas, by training properly in both the practices of the meditation and the post-meditation for the rest of your life!

CONCLUSION

'The Five Degeneracies now surfacing,

Need to be incorporated into the Path of Bodhi

Using these methods.

The transmission of this essence

Of the nectar of secret instructions,

Comes from Serlingpa.'

Accordingly now, when the Five Degeneracies, those of time, wights, longevity, neuroses and views, are openly manifesting, the conditions for the creation of happiness are few, whereas those for suffering, such as the harm brought about by humans and non-humans, are innumerable.

Therefore, you must now face a host of adverse circumstances. Transforming and incorporating them into aids of the training, apply the methods of the Training and Purification of Consciousness. In so doing, however many adverse circumstances you might encounter, your virtuous activities will similarly increase.

These secret teachings, similar to the nectar which transforms all poisons into medications, as taught by Lama Serlingpa, are more extraordinary than any other secret instructions extant.

Understanding the Training and Purification of Consciousness in this way, and incorporating all your activities into it should you train properly to inseparably unite your mind with the Dharma, then, within a short period of time, you will undoubtedly be able to accomplish all that could be desired for yourself and others.

This is because this body, dedicated to the practice of Lojong, is termed, 'the city which is the source of all happiness and comfort', since it is the font of all the happiness of samsara and nirvana, both for yourself as well as for others.

'My karma of having trained previously, now becoming operative,

Together with my own present and many inclinations,

Not caring for hardships or ill-repute,

I have taken these instructions

In order to subjugate my self-identification.

Were I to die now, I would have no regrets.'

This was stated by the Lord of Yogins, Chhay-kha-wa, after he had attained stability in the thorough Training and Purification of his Consciousness, by re-orientating himself to cherishing others more than his own self, while being completely unattached to his own desires.

This treasure is the oral transmission obtained in its entirety through the kindness of the Lord of Dharma known as Dharmakirti.

'By virtue of the opening of this casket of jewels,

At the behest of devoted disciples

May all sentient beings

Completely attain to the Two Bodhichittas.'

This phrasing of the oral transmission of the Seven Components of the Training and Purification of Consciousness explained briefly as above was composed upon the repeated requests of the 'yogin of the excellent vehicle', Jetsun Dhragpa Gyaltshaen, one of the Five Sakya Predecessors by the diligent Thog May at the solitary Dharma-castle of Ngul-Chhu.

The transmission of these teachings together with their oral commentary was received by Shree Narayan Singh from the Ven. Sakya Khaenpo Rinpochhe, Sang-jay Taen-dzin, of S-akya Guru Goen, Ghoom, Darjeeling, W.B., India. He in turn, had received it from Ngor Khaen-chhen Nga-wang Lo-dhroe Zhaen -phaen Nyingpo.

This text had originally been translated by Ven. Bakha Rinpochhe of Pal-yul Namdhrol Ling Monastery, Bylakuppe 576 104, Karnataka, India, and Lama Shree

N. Singh, and subsequently revised by the latter in accordance with the commentary of ven. Sakya Khaenpo Rinpochhe of Ghoom. The work has also been critically revised by Ven. Ngawang Taendzin Gyatsho, Secretary, Thubtaen Sang-ngag Chhoeling Monastery, the Seat of the Drugpa Kargyu at West Point, Darjeeling. The English has been corrected by Angela and Zsolt Sumegi of Canada and various friends of the translators.

Iti shubham! Sunday, June 7, 1987,

10th. day of Sagha Dawa,

Fire Rabbit year.