The Seven Points of Mind Training By Geshe Chekawa
Mind Training Like the Rays of the Sun

Day 2

Rinpoche has now taken the throne. If convenient for everyone, please make three prostrations or three bows. As is customary, we will begin with the chant master leading the chanting of the praise of the Buddha Shakyamuni.

Correct our Thoughts and Motivation

First, we need to correct our thoughts and motivations. As the Bodhisattva Shantideva said:

« Having obtained this rare and precious human life endowed with freedoms and advantages, one should diligently engage in virtuous practices and avoid evil deeds. Failing to diligently practice after obtaining such a rare opportunity is nothing but foolish. »

Now that we have this human life with freedoms and advantages, we can enter the Dharma practices. If we fail to utilize this opportunity skillfully during practice, it would be the most ignorant act.

At this very moment, failing to engage in virtuous deeds or avoid harmful actions is akin to the ignorance of animals. Why is this? Because human life is incredibly rare and capable of achieving great benefits. It is more precious than countless wish-fulfilling jewels.

This human life is endowed with eight freedoms and ten advantages, which are supremely perfect. Having attained such a precious life, what should we do? We seek happiness and wish to avoid suffering. We desire eternal happiness and aim to eliminate eternal suffering. To achieve everlasting happiness and remove eternal suffering, we must rely on pure Dharma practice. From our intentions to our actions, we must diligently seek liberation and Buddhahood, practicing virtue and avoiding evil. If we fail to do so, it would be as foolish as previously mentioned.

Hence, we should strive in body, speech, and mind. Not only through chanting or recitations but by integrating the practice into our mind. Our practice should not focus on worldly wealth and glory. Doing so would make us no different from ordinary, foolish people.

Instead, we must avoid focusing solely on worldly comforts. If we only pursue fame, wealth, offerings, and material comforts in this life, we will undoubtedly lose the opportunity to pursue benefits for our future lives. If we fail to properly utilize this rare and precious opportunity of human life, it is a grave folly.

We should strive to practice virtue and avoid evil, understanding the principles of discerning right from wrong. For the sake of benefiting ourselves and others, we must appreciate the essence of obtaining a human body. If we fail to make good use of it, we will have wasted this rare and precious human life.

Today, we gather to reflect on the purpose and meaning of obtaining a human life endowed with freedoms and advantages.

Training the Mind

What we are discussing today is « mind training. » This teaching originates from the 84,000 Dharma teachings of the Buddha. It is the essence of all the scriptures, the single great path practiced by all the Buddhas of the three times. It has been transmitted through the two great chariots of the Mahayana—the lineages of the Bodhisattvas Nagarjuna and Asanga, as well as Shantideva.

This teaching was systematized and clarified based on the Buddha’s instructions, forming a perfect and unerring sacred path toward omniscience and Buddhahood. It was passed down through the revered Atisha, who organized it into the “Seven Points of Mind Training,” as recorded by Chekawa Yeshe Dorje. This teaching was later transmitted to Je Tsongkhapa, whose disciple, Gyaltsab Rinpoche, compiled it into the “Mind Training Like the Rays of the Sun”

Today, we will focus on this text, which elaborates on the core principles of the “Seven Points of Mind Training.”

Preparatory Practices

The first of these key principles is the Four Reliances, the preparatory practices essential for cultivating bodhicitta. Mind training is divided into preparatory practices and the main practice.

In the preparatory stage, the Four Reliances include:

1. Relying on a qualified teacher.
2. Contemplating the significance and rarity of a human life endowed with freedoms and advantages.
3. Reflecting on impermanence and the inevitability of death.
4. Understanding karma and its results, and the faults of samsara.

The second part is the actual progression of the cultivation of the precious jewel of bodhicitta. First, we will discuss the preparatory practices. Preparation is essential for any undertaking. Just as we must gather ingredients and materials before preparing a delicious meal, we must first complete the preparatory practices before engaging in the main cultivation of bodhicitta.

The preparatory practices for bodhicitta rely on what was previously mentioned, such as relying on a spiritual guru and the foundational teachings of the lower scope , which include the essential points of the path. These foundational practices must first be integrated into our lives.

According to yesterday’s text (PDF), today we will begin from page 17, where we discuss the initial training in the preparatory practices.

The First Part: Reflecting on the Difficulty and Value of Attaining a Human Life with Freedoms and Advantages

Before delving into these preparatory practices, we must establish a fundamental foundation—the root of the path lies in reliance on a spiritual guru. To learn the stages of the path, we must receive instructions and pith teachings from a qualified teacher.

It is crucial to deeply reflect on the benefits of relying on a spiritual guru, the disadvantages of failing to rely or relying improperly, and the core practices of recalling their kindness, generating faith, and cultivating joy through our actions. Thus, both in-session and post-session, we should diligently rely on a spiritual guru through proper intention and conduct.

Six Methods of Preliminary Practices:

The first preparatory practice is based on the six methods of preliminary practices:

1. sweep and clean the place of practice, set up the objects of refuge, offer the necessary items with proper arrangement
2. embody the eight practices
3. generating a superior virtuous mind
4. contemplate the field of merit
5. offer the sevenfold mandala
6. reflect on the necessity of blessings

Clean the place of practice and Set up Buddha statues

The first step is to clean the place of practice and set up Buddha statue. The second is to arrange the objects of body, speech, and mind appropriately, etc. The second method involves offering items and arranging them with sincerity, without deception. When the field of merit is invited to our place of practice, it becomes the condition for accumulating merit and purifying sins.

In visualizing the field of merit, before taking refuge, one does the refuge practice and generates a supreme altruistic intention, then prays for blessings. Speaking briefly about the six preliminary methods, the first is to clean the place of practice and set up the Buddha statue. If you have a meditation shrine room, the first step is to clean it thoroughly. You may set up a Buddha statue, such as one of Atisha, Tsongkhapa, or your own guru’s statue, or even a picture.

Why do we clean the place? The main reason is to purify the continuity of ourselves and others. If this is done properly, it can also attract the protection of benevolent beings. Visualize that in the place where you practice, countless Buddhas and Bodhisattvas are residing, or invite them into the place of practice.

The Avatamsaka Sutra mentions a lot, such as the story of the Bodhisattva Sadaprarudita, who offers offerings to his guru and generates the mind of offering. If you have time, you can read the Avatamsaka Sutra. The Bodhisattva Sadaprarudita, in order to purify the place where his guru would arrive, used his own blood to sweep away the dust in the surrounding area. This is a famous story. They made this kind of offering just to hear the teachings of one guru.

Another famous story is about the Small Road (Chudapanthaka), who was somewhat less intelligent. The Buddha, the World Honored One, skillfully taught him how to attain Arhatship, starting with a very simple phrase: sweeping dust and removing dirt. This was to purify the obstacles in his own continuity. In the process of sweeping dust and removing dirt, it’s not only about cleaning external filth but, more importantly, removing the dust-like defilements and afflictions in one’s continuity. Ultimately, he realized the true meaning of this practice and awakened wisdom, attaining the Arhatship. This is an important story about sweeping and purifying practice.

Master Dromtönpa took his own clothes and swept the room of Atisha. The master purified the room for Atisha. Through this practice, he opened deep wisdom and gained blessings. The histories of accomplished practitioners in the past are something we should reflect upon, thinking of them as examples for gaining achievements and learning.

The most important thing is to rely on one’s own heart and practice, rather than expecting the Buddhas and Bodhisattvas to directly place their realizations and attainments into our continuity, instantly transforming it. The practice of renunciation relies on our own effort in practice. If we can generate the mind of renunciation in our continuity, it can not only purify all our obstacles but also quickly accumulate and perfect the accumulations of merit and wisdom. Therefore, when we clean and purify the place of practice, we should do so with these thoughts and intentions, to purify the place of practice.

Then, set up the Buddha statue and invite the Buddhas and Bodhisattvas to the place of practice, the meditation hall. Regarding the content of the six preliminary practices and how to engage in them, the Liberation in Palm, and Lamrim (Stages of the Path to Enlightenment) provides very detailed instructions.

The offerings we make must be arranged with dignity and care; they should not be done casually. The five desirable objects—form, sound, smell, taste, and touch—are important in making offerings. Water, flowers, incense, lamps, food, music, etc. are all mentioned in the Lamrim as offerings. It emphasizes that offerings are not held by the hands, but by faith. Therefore, if we offer with a sincere heart, even something as simple as a clean bowl filled with offerings can be used for worship. Fresh food or flowers can be offered. It’s not necessary to have everything, even one or two items can serve as offerings. You can offer fresh food as well.

For those of you studying scriptures and treatises, I understand that you are busy, so just offering what you can, even if it’s a small effort, is fine. The effort you put into studying the scriptures is to gradually attain enlightenment in the future. We should have this mindset, and not treat it as a mere formality. Therefore, when doing any task, like making offerings, it should not be done casually as a routine. One should truly contemplate the significance of the offering. This is very important.

Our offerings should absolutely not be done with a disrespectful mind. This is very crucial. Even offering a cup of water to our guru should be done with sincerity. When we invite the living Bodhisattvas to our place of practice, our intention is that the Buddhas and Bodhisattvas will happily receive the offerings. The purpose is to make the offering pleasing to the object of reverence. The most important aspect of the offering is not the external objects, but the faith with which we make the offering. Therefore, if you have faith, offering something as simple as pure, cool water can be sufficient.

Vairocana posture

The second preliminary practice is to embody the seven or eight limbs. Since we have already cleaned and arranged the place, set up the objects of refuge, and decorated the offerings, the next step is to engage in the practice with the seven limbs of Vairochana Buddha or, if adding the counting of breaths, the eight limbs. We won’t go into too much detail on the seven limbs, but the key points are as follows. The most important are sitting in the Vajra posture (full lotus) or half-lotus posture, with the hands forming the gesture of meditation, the back straight, the tongue and lips not intentionally closed or open, but kept natural, with the tip of the tongue gently touching the roof of the mouth, the head slightly tilted forward, the chin tucked in lightly, and the gaze directed at the tip of the nose. This is the seven-limb posture. The primary purpose of this posture is to help us focus inward, not allowing our attention to scatter to external objects.

Superior Virtuous Mind – Bodhicitta

From a superior and virtuous mind, we then practice taking refuge and generating the bodhicitta. With the seven limbs of the body, or adding the counting of breaths to make it eight limbs, we sit and engage in practice. The key to practicing taking refuge and generating the bodhicitta is to do so with the motivation of a bodhisattva. As practitioners of the Mahayana, our goal is not just our own liberation, but to benefit all sentient beings. The Mahayana practitioner generates the wish to attain Buddhahood for the sake of all beings. We cultivate the mind that renounces self and cherishes others, aspiring to attain Buddhahood. This kind of superior mental intention is the basis for generating bodhicitta.

If we are able to generate this mind, even if we offer a morsel of food to an animal, we are engaging in the practice of the bodhisattva path. Any action performed with bodhicitta, no matter how small, becomes part of the bodhisattva conduct. The object of our bodhicitta is all sentient beings; all beings in the three thousand great thousand worlds ( trichiliocosm in Buddhism cosmology) are the recipients of our vow to save them.

Having bodhicitta in our mind stream is crucial. Even a small external offering, if done with bodhicitta, accumulates immense merit. This is because it is part of the practice and conduct of a bodhisattva. Therefore, it is very important to first examine the motivation behind any action we take. This is why we always emphasize correcting our intentions and motivations—it is extremely important.

Now, in the practice of Mind Training of the Sun Rays (修心日光), the progress we’re discussing is in the context of explaining the Great King of Jewel (大宝圣王), specifically the two sections on « Original Intention » (本意), which are the preliminary and main practices. The first preliminary practice is the method for cultivating bodhicitta, which is the practice before the actual cultivation of bodhicitta. The four major preliminary practices are path of lower scope, medium scope, and main stages of the paths: thinking about the preciousness of this human life, contemplating the impermanence of this world, reflecting on the inevitability of death, contemplating cause and effect, and reflecting on the sufferings of samsara.

Before these practices, there is a foundation in the path of a small scope, medium scope, and great scope practitioner, which begins with relying on a spiritual guru. Relying on the guru includes practices before and after taking a seat for meditation, and involves the preliminary practices of the six methods of the preliminary practices (加行六法), which are detailed in texts like The Liberation in the Palm of Your Hand (掌中解脱).

We are all working hard every day, studying scriptures diligently both morning and evening. But why do we often feel that even after reading many scriptures, we still don’t seem to experience realization or insight in our mindstream? What is the reason for this? The key lies in whether or not we are cultivating the correct and strong intention and motivation. As mentioned earlier, the distinction between the intentions of the small vehicle (Hinayana) and the great vehicle (Mahayana) lies in the aspiration for personal liberation versus the wish to attain Buddhahood for the sake of all beings. We might not even have these two motivations in mind; perhaps we are just focused on seeking happiness in this life alone. That is why realization does not arise in our mindstream—the main reason is our attachment to the happiness of this life. We must recognize this.

Examples of our attachment to this life were mentioned before. We often focus on what we need for this life—food, clothing, fame, wealth, or the desire to become knowledgeable, skillful, and famous, or to enjoy material comfort. These are the things we typically seek. Most of our minds are directed toward these pursuits, mainly because we are deceived by self-grasping. We hold ourselves very dearly and feel that we cannot live without loving ourselves. This is the primary deception. We have been surrendering to this self-grasping attachment and are ruled by it in every lifetime. Therefore, the root cause of suffering throughout our lives comes from this attachment, which gives rise to afflictions and the creation of negative karma. From this moment on, we must generate a strong determination that we will no longer be ruled by this self-grasping attachment.

Now that I have come close to a guru who teaches the Great Vehicle and have this precious opportunity, I can follow the path to Buddhahood. This is the opportunity I have now. From this point on, I will no longer allow myself to be controlled by this attachment to self. Regardless of the past—whether the past ten or twenty years—I will leave it behind. From now on, for the rest of my life, I must make good use of this opportunity to engage in the practice of the Dharma. Otherwise, my life will be wasted.

So, from this point on, I will treat this attachment to self as my greatest enemy and fight against it. The goal is to eliminate this great enemy. All the pain and suffering we experience comes from the negative karma we create, and the root of that negative karma comes from self-grasping. Therefore, from this moment on, I will not let myself be controlled by this self-grasping, even for an instant. I make a vow to myself. Without this determination, you cannot effectively fight against it, and your life will be wasted. Therefore, make the vow: from now on, I will never again be bound by this self-grasping attachment.

To do this, we can use the practice of counting breaths. Visualize that there are many, many afflictions in our mindstream. When you feel anger, you will notice the affliction within your mindstream. As you exhale, visualize that all the self-grasping and afflictions are expelled with the breath. When inhaling, visualize taking in the merits of all the Buddhas and Bodhisattvas as a nectar-like light into your body. You can focus entirely on the breath, counting each cycle of inhalation and exhalation. Focus your mind solely on counting the breaths. Inhale and exhale—count one cycle. Focus entirely on this counting, and if you lose track of the count, it means your mind has wandered. If you can count up to 21 cycles, your mind will settle down a bit.

Further contemplating the meaning of these preliminary practices, think about the preciousness of the human life, the impermanence of death, the law of cause and effect, the suffering of samsara, etc. These reflections in the paths of a small scope, medium scope practitioner are primarily aimed at generating renunciation. If you are unable to develop renunciation from the cycle of samsara, how could you possibly help liberate sentient beings and free yourself from samsara? It is impossible. Therefore, it is crucial to first engage with the teachings of the path and its various stages, contemplating and reflecting on their meanings.

Next, visualize yourself surrounded by sentient beings from the six realms, all taking human forms in your vicinity. All of these beings are suffering in different ways, as they are experiencing the myriad sufferings of beings in the six realms. While they appear as humans, their experiences are those of the six realms—suffering in many diverse forms. Visualize these beings around you as they engage in refuge and generate the aspiration for awakening in front of the objects of refuge.

Then, reflect on the sufferings of the beings in the six realms, and generate deep compassion in your heart. Reflect on how all these beings suffer endless pain due to clinging to the fleeting pleasures of samsara. These sentient beings, from lifetime to lifetime, have been like our mothers. If we do not take responsibility for their salvation, who will? From the depths of your heart, generate the aspiration to attain Buddhahood for the sake of all beings, because now, without the capacity to help, only by attaining Buddhahood can you be capable of saving all beings.

If one only attains the Arhatship of the Hearer or Solitary Realizer, one will not have the ability to liberate all sentient beings. Only by attaining the Buddhahood of a Bodhisattva can one purify all afflictions and obscurations of knowledge, and thus realize Buddhahood. Therefore, it is essential to attain Buddhahood and cannot be omitted. Once Buddhahood is achieved, one can manifest in the four bodies of a Buddha and travel to the ten directions to liberate beings. Therefore, one must make the strong and noble determination that, without attaining Buddhahood, one cannot act; and then enter into the practice of the Dharma with a profound and firm bodhicitta.

Taking Refuge

After correcting the motivation and noble intention, the next step is taking refuge. Refuge is the foundation of entering the Buddhist path; without refuge, one cannot truly become a Buddhist. As we have previously discussed, who can help us attain liberation or free us from samsara? It is only the Three Jewels. You know that, in the preliminary practices, there are various methods of taking refuge. Previously, there was a great lion throne, upheld by eight great lions in the vastness of space. On this lion throne, there is a central seat, elevated above the four surrounding seats. This central seat is where we visualize the root guru, who, in outward appearance, is the great master Shakyamuni Buddha. You can refer to The Liberation in the Palm of Your Hand for further details.

Next, visualize yourself and the sentient beings around you, all experiencing great fear and longing due to the suffering of samsara. Only the Three Jewels can save us, so we must generate an unwavering belief in their ability to liberate us. Thus, the two main causes for taking refuge are: fear of samsara and trust in the Three Jewels as the source of liberation. These two causes form the essence of refuge. Now that we have encountered the great opportunity to be taught by a virtuous guru and to learn the great Dharma, we must seize this opportunity and use it to attain liberation and Buddhahood.

Similarly, the sentient beings around us also seek happiness and wish to be free from suffering. They, too, like ourselves, must develop an unwavering faith in the Three Jewels and a profound fear of samsara. Imagine yourself as a guide, leading all sentient beings from the six realms in reciting the refuge prayers together.

We visualize the six realms of sentient beings around us, all reciting the refuge prayers together: « I and all sentient beings sincerely take refuge in the Three Jewels. » It is important to think deeply about these words, not just recite them mechanically with the mouth. Take refuge in the Venerable one of Two Feets, in the pure Dharma, in the Sangha, etc. Various refuge verses can be recited, such as « The supreme of all is the Dharma of the Buddhas. » You should contemplate the merit of the Three Jewels and recite refuge with sincere devotion. The Three Jewels embody the qualities of compassion and wisdom, so it is also helpful to combine the practice with visualizations of nectar purifying and blessing.

Taking refuge is, for ourselves, the aspiration for liberation. However, in order to save all sentient beings, who are like our mothers, we must attain Buddhahood. Thus, the goal is to achieve the Buddhahood of a Buddha in order to fully complete both our own and others’ benefit. Taking refuge in the Dharma refers to the true Dharma of the cessation truth and the path truth. Our current mental continuum lacks the power of these truths, so we must begin by relying on the teachings of a qualified spiritual guru, following the preliminary practices, and gradually cultivating the wisdom of emptiness through the stages of the path.

The teachings of the Dharma must eventually bring the qualities of cessation and the path into our minds. We aspire to realize the complete merits of both cessation and the path, and the qualities of the teachings. As mentioned yesterday, just as ghee is extracted from milk, the essence of the teachings is Bodhicitta. We practice Bodhicitta through the sevenfold cause and effect method and the method of exchanging self and others. Both methods ultimately lead to the generation of Bodhicitta, though there are differences in the force of their power. Both methods, originating from Lama Atisha, are essential for the sincere cultivation of Bodhicitta before one attains Buddhahood.

When we take refuge in the Sangha, we are taking refuge in the holy beings of the Sangha. As Mahayana practitioners, we take refuge in the Bodhisattvas of the first ground and beyond, who act as our companions and guides on the path. It’s like traveling to Mumbai, where we might have companions along the way to guide us. Similarly, on the path to realizing Buddhahood, we need holy beings of the Sangha to guide and support us. So, we take refuge in these holy beings with the appropriate intention.

In conclusion, it is crucial that our motivation is not just for our own benefit but is rooted in altruism, with a sincere wish to benefit others far more than ourselves. This strong, positive intention is what will drive us to attain Buddhahood. The intention must arise in our minds. Then, we pray that all the Buddhas and Bodhisattvas of the ten directions remember us, just as they have done for past Buddhas and Bodhisattvas.

The practice of generating Bodhicitta is primarily focused on following the example of past Buddhas and Bodhisattvas. These Buddhas and Bodhisattvas generated their Bodhicitta, practiced the Bodhisattva path, and worked tirelessly to liberate all sentient beings. We must strive to emulate these Buddhas and Bodhisattvas in their actions. Like them, we vow to liberate those who have not yet been liberated, to comfort those who are not yet at peace, and to relieve those who have not yet been freed from suffering. We aim to place all sentient beings in the state of Bodhicitta, ensuring that those who have not yet been liberated will find liberation, that those who have not yet been relieved of suffering will be relieved, and that those who have not yet removed their ignorance will be able to do so. Ultimately, we wish to place all sentient beings on the path to Buddhahood. In front of all the Buddhas and Bodhisattvas, we take a vow to accomplish this.

In summary, the goal of generating this intention and the vows we make is to align with the aspirations of all the Buddhas and Bodhisattvas. Through our own efforts, and through the blessings of the Buddhas and Bodhisattvas, we wish to generate Bodhicitta in the minds of all sentient beings. The purpose of generating this intention is to ensure that our future attainments will bring benefit to all sentient beings.

Special Bodhicitta

In addition to the general practice of generating Bodhicitta, there is another special intention, which is to enable all sentient beings to quickly quickly achieve Buddhahood. The term « quickly » has different explanations. The first « quickly » refers to the Perfection of Wisdom vehicle. The second « quickly » refers to achieving Buddhahood in the Five Defilements of the Age. Another explanation suggests that the first « quickly » applies to the three lower divisions, namely the Action Tantra, Performance Tantra, and Yoga Tantra that lead to rapid Buddhahood, while the latter « quickly » applies to the Supreme Tantra, the Unsurpassed Yoga, where one rapidly attains Buddhahood.

Refuge Field Special Visualization

A key aspect of generating Bodhicitta with a special intention is to visualize the Refuge Field. In this Refuge Field, the Buddhas and Bodhisattvas radiate infinite light and nectar that enters the crown of one’s head, purifying all of one’s negative karma and bestowing blessings. This is an important visualization in the special Bodhicitta intention practice.

At the end of the visualization, one can imagine the Refuge Field entering oneself and receiving blessings. Alternatively, one can imagine the guru possessing all the 32 marks and 80 secondary characteristics, with their body emitting countless emanations to the ten directions to rescue sentient beings.

The Refuge Field is also described as having Maitreya Bodhisattva on the right, representing the vast practice lineage, and Manjushri Bodhisattva on the left, representing the deep insight lineage of the masters. In front of oneself, there is the Root Guru, who embodies the lineage of the teachings, and surrounded by yidams, dakas, dakinis, and other sacred beings.

Some lineages, such as that of Manjushri, emphasize the Field of Accumulation as the place where one collects merit and purifies obstacles. This is seen as a necessary preparatory step for progress on the path.

The Field of Accumulation

The Field of Accumulation is like a farm field where one must first clear out weeds and impurities before planting seeds, representing the need to purify the mind before accumulating merit and achieving spiritual progress.

Seven Limb Offering

The most important method for purifying obstacles and accumulating merit is the Seven Limb Offering. These seven practices are:

1. Prostration: Paying homage to the Three Jewels.
2. Offering: Making offerings to the Three Jewels.
3. Confession: Repenting past negative actions.
4. Rejoicing: Rejoicing in the virtues of others.
5. Requesting the Buddha to Stay in the World: Requesting that the Buddha and Bodhisattvas remain in the world for the benefit of sentient beings.
6. Requesting the Dharma Wheel to Turn: Asking for the Buddha’s teachings to spread and benefit others.
7. Dedication of Merits to the benefit of all sentient beings, aiming for their enlightenment.

Confess and Purify Negative Karma

The part on confessing negative karma can be done by reciting the Thirty-Five Buddha Confession Sutra. The hands should be properly joined in prayer. If they are done carelessly, it may be difficult to generate a genuine feeling of respect and reverence. So, it is important to join the hands properly. Recite the Thirty-Five Buddha Confession Sutra and make full prostrations. When your body is healthy, make sure to perform full prostrations. Some people like exercising, but actually, performing full prostrations is the best form of exercise. When you are not feeling well, you don’t have to do too many, but when you are healthy, make sure to do them properly, as this is the best method for purifying negative karma.

After completing the seven-fold offering, one can offer a mandala. After the mandala offering, request blessings to purify the lack of respect for the spiritual guru and the two types of self-grasping confusion. This will lead to the arising of correct and undistorted wisdom, from closely associating with the spiritual guru to realizing the true, undistorted view, and help to remove all inner and outer obstacles.

This is a request for blessings. Remove all obstacles in the continuum and give rise to various realizations. Then, one can continue with the practice. Recite the prayer for blessings from the lineage masters. If you are practicing another deity, for example, Chakrasamvara, recite the lineage prayer for Chakrasamvara. Similarly, for Yamantaka, recite the lineage prayer for Yamantaka. The prayer for the blessings of the Lam Rim Chenmo is also appropriate, as it encompasses everything. The prayer is made to ensure that one’s continuum can genuinely generate true compassion and bodhicitta.

Then recite the prayer for blessings, « With boundless compassion, I request blessings. May all the karmic obstacles of sentient beings mature in my body, and may all the virtuous actions I perform be offered to all beings so they may enjoy happiness. » Alternatively, one may recite, « All sins are taken onto me, and all merits are offered to others. I do not seek happiness for myself but wish for all beings to be free from suffering. »

Each of the seven practices of the mind has its own essence, and it is hoped that realizations will arise within one’s continuum. Finally, dedicate the merits. The content of dedication can vary and can be practiced in different ways.

Lastly, request blessings to absorb the field of merit into the crown of your head. The field of merit is fully absorbed into the main deity, the root guru, who embodies the Three Refuges and possesses great compassion. Alternatively, visualize the guru as Avalokiteshvara, the Bodhisattva of great compassion, since this is the practice of the mind.

We have always been enslaved by the self-grasping attachment. When we first begin to write or to engage in practice, immediately eliminating this self-grasping attachment is very difficult. If we do not recognize this self-grasping attachment as our greatest enemy, we will never truly listen to the teachings of the spiritual guru. Without seeing the faults of the self-grasping attachment and understanding it as our greatest adversary, we will not be able to truly integrate the teachings of the Dharma into our hearts and combat this self-grasping attachment.

Rely on Spiritual Guru

Therefore, to counteract the affliction of self-grasping attachment, it is necessary to rely on a spiritual guru. The Mahayana spiritual guru we rely upon should, as a basic condition, have the ability to love others more than oneself. Others are more important than oneself, which is extremely important. Just as in our pursuit of liberation, the spiritual guru must recognize that the next life is more important than this life. Therefore, a Mahayana spiritual guru must value others far above oneself.

Thus, we should search for a spiritual guru and make efforts to rely on them through intention and preliminary practices. The disciple is equipped with the tools of the Dharma, and the guru is endowed with the qualities and appearance of a true guru. When guru and disciple unite in this way, it becomes easier to generate realizations within the continuum, and even attain the rapid accomplishment of Buddhahood or achieve enlightenment in this very life in the degenerate age. One can quickly fulfill the accumulation of merit and wisdom. Therefore, relying on a spiritual guru is the best way to quickly accumulate merit and wisdom, which purifies all obstacles and leads to the generation of authentic virtues.

Hence, if one can rely on a spiritual guru, not only will this life benefit, but lifetimes to come will also benefit from the spiritual guru’s guidance. As the scriptures state, the merit of offering to the spiritual guru is even greater than offering to the ten directions’ Buddhas, as the merit of offering a single pore of the guru is greater. Understanding the merit and benefit of relying on a spiritual guru helps one avoid the negative consequences of improper reliance, while fostering a strong conviction and faith in the guru, as well as remembrance of their kindness.

We do not have the opportunity to directly see the Buddha directly. Although if one has attained realization, they may be able to perceive the Buddha’s manifestations, ordinary beings like us lack the ability to directly perceive the Buddha’s sambhogakaya (bliss body) or nirmanakaya (transformation body). We also did not have the opportunity to see the Buddha in person during his physical presence in the world. Therefore, we rely on the virtuous gurus who represent the Buddha to guide us. These virtuous gurus are like the manifestations of all the Buddhas, acting as their representatives to lead us. The countless emanations of the Buddha manifest in the form of these gurus, guiding us as the Buddha would. One could say that these gurus encapsulate the essential qualities of the Buddha. It is important to reflect on the essence of the guru in this way, cultivating faith and devotion through daily and yearly practice. Slowly, we begin to visualize our spiritual guru as being of the same essence as the Buddha, rather than viewing them through the ordinary, mundane lens.

Conclusion

The practice of cultivating the mind can be divided into three parts. The first part is faith in the qualities and merits of the spiritual guru. The second phase involves cultivating reflections on the rarity and preciousness of human birth, impermanence, and other preliminary practices. The third part is focusing on the proper cultivation of bodhicitta, practicing the main activities of the path, and the proper steps of cultivation. One can structure the practice into these three sections to guide their daily recitation and meditation.

For today, this is where we will conclude. The main focus today was on the preliminary practices, especially on relying on a spiritual guru. Detailed information on the six preliminary practices is available in the text The Liberation in the Palm of Your Hand. If any of the points were unclear, you can refer to that text for further clarification. Additionally, the five key points on relying on a spiritual guru, including the benefits, the faults of mistaken views, the root of practice, the practice of remembering the guru’s kindness, and the completion of preliminary practices, are all elaborated in the same text. Please refer to it for further details.