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Teachings on The Five Powers, from various sources

These teachings are point four of the Seven Point Mind Training

Selections from:

Thangu Rinpoche

Alexander Berzin

Alan Wallace

Tokme Zangpo

Dagri Rinpoche

Pabonka Rinpoche

Se Chilbu Chokyi Gyaltsen

Dilgo Khentse Rinpoche

Jamgon Kongtrul

Ringu Tulku

Konchok Yenlak, the 5th Sharmapa

and

Geshe Jampa Tegchok

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From The Seven Points of Mind Training, by Thangu Rinpoche

Practice the five powers, the condensed heart instructions.

The instruction for the first practice of how to engage in mind training in
this life is to train in the five powers, which are a summary of the essential
instructions.

1. The Power of Goodwill

To strengthen this power of goodwill to bring about more benefit we make

a pledge,

“I will practice for a certain amount of time.” For example, when we do the
preliminary practices, we say, “I want to complete these practices 100,000
times each, so I will begin with the 100,000 prostrations.” That strengthens
the power of benevolence or goodwill because we have made up our mind
to do so. When going into retreat, we make up our mind and formulate our
resolution, “For this amount of a time, I will remain in retreat and practice
one-pointedly.” That is also very beneficial as a way of strengthening the
power of bringing forth the benefit of goodwill.

Even if we are not able to spend three years in retreat, we can say, “For this
amount of time, I will practice.” Or it could be applied in a different way
“As long as I am alive in this body, I will refrain from doing negative
actions” also has great strength. We may not be able to keep this pledge
during our entire life, but at least we could say, “For this number of years, I
will avoid these negative actions,” or “For this number of months I will
avoid them.” That kind of mental resolve helps strengthen the power of
good will.

Assume that we are bothered by a specific negative emotion, for example,

the tendency to be angry, competitive, or jealous. Wanting to improve, we
can aim our practice toward progressing in this particular area. When we
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wake up in the morning, the emotions have the tendency to reoccur and we
notice this. So that is an opportunity to make up our mind in the morning:
“Today I will work on diminishing this particular negative emotion (anger,
for instance) which is problematic for me. I will try my best today.”

Then we go about the day and before going to sleep at night we check,
“How well did I do today? Was I successful or not?” Since we are an
ordinary person, we may have been unsuccessful. Then we say, “Well, I
didn’t do so well. I will try a little more tomorrow.” Again we make the
commitment the next day. In this way, we use the power of goodwill to
form the wish to do better. When we practice the seven points of mind
training, the focus of the practice is to keep away from self-cherishing and
trying to increase valuing others more highly in our lives. That could be the
pledge we make in the morning and the examination we make in the
evening, resolving again to do better the next day.

If we do not choose a specific negative emotion we take the general vow:

“From today until I reach enlightenment, I will not be parted from either
relative or ultimate bodhichitta.”

We can also make this vow for a shorter time, even for a day. This gives
power to our practice. For instance, if we are a very lazy person, we might
wake up in the morning, thinking, “Today I really want to get this work
done.” Or if we have strong defilements and disturbing emotions, we
would think, “Today I will not fall under the power of this.” It is this kind
of determination that is being talked about here. If we make a promise to
ourselves, our practice is empowered.

2. The Power of Familiarization

The second power is that of growing familiar. We may think it is enough to

have the first power of forming a good intention, but something more is
necessary. We need to grow familiar with the practice and this comes about
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through training, not only during the meditation session but also during
daily activities in post-meditation. We remind ourselves of the practice and
stay alert to our behavior.

Through this kind of mindfulness, we can improve and come to a sense of

familiarization and progress. It is not guaranteed that we become
immediately successful, because we may make mistakes. But that doesn’t
mean that we should be disheartened. The strength of the power of
familiarization is that we are willing to continue the practice and grow.
What we set out to do here is to try to overcome the negative emotions that
arise in our state of being by applying the remedies against them. We also
have to increase the qualities of loving-kindness and compassion. What
causes us to progress in this endeavor is the power of growing familiar.

Here we think: “Whatever I do today, whether I am lying down, standing

up, eating, walking around, or talking with friends, I will be extremely
mindful not to let my bodhichitta diminish.”

We start with this determination in the morning and based upon it, we
remain as much as possible mindful of it all day long. Throughout the day,
whatever situation comes up, we remember not to be parted from
bodhichitta. In this way we become accustomed to this wish to help all
others.

3. The Power of Virtuous Actions

The third power is called “the power of virtuous seeds.” It is like planting
seeds to get a crop. This goes along with our training to diminish ego-
clinging and self-cherishing and promote loving-kindness and compassion.
Sometimes more fuel is necessary to help us move along. This fuel is the
virtuous seeds. We do what is good, meaningful and wholesome in our
physical actions. In our words and our attitude, we try our best to do what
is good and noble: being generous to those in need, paying respect to the
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noble objects, reciting the sutras and making prayers, chanting aspirations,
mantras, and so forth.

Mentally we form the intention and let it settle in a state of equanimity,

which is samadhi. In this way, we create virtuous actions which, in addition
to the former powers, help especially when we dedicate the virtue to
diminishing self-cherishing and promoting loving-kindness and
compassion. We make that intention in the beginning and dedicate the
outcome to that specific purpose in the end.

With this power, we should always strive to increase our virtuous activities
of body, speech, and mind so that our bodhichitta is enriched. We pray: “If
bodhichitta has not arisen in my being, may it arise. If it is decreasing, may
it increase. If it is increasing, may it grow yet further for ourselves and
others.”

Whatever suffering arises in ourselves or others, whatever inauspicious

circumstances, obstacles, or accidents come about, the only way to
overcome them is by engaging in virtuous activity with our body, speech,
or mind. This can include doing circumambulations, offering the seven-
branch prayer, and other positive actions.

These are the ways to overcome negativity. With strong determination and
familiarization as the basis, we can go further and recognize that the seed
of virtue in body, speech, and mind is this wholesome activity. This is the
only way to overcome all the unfortunate things that can happen to us.

4. The Power of Remorse

The fourth power is the power of remorse. In these particular teachings

remorse means identifying the trouble-maker, what causes conflict,
suffering, and problems. We look at what really prevents us from being
liberated not only from the three lower realms but from all of samsara.
People have a tendency to be selfish. What is it that prevents us from being
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liberated and attaining complete enlightenment? It is this tendency to

treasure “me” too much and too dearly. This is the largest obstacle on the
path and gives rise to all the negative emotions that take us in. In other
words, allowing this tendency to reign makes us unhappy again and again.
When we are unhappy, we feel uncomfortable physically as well. Anybody
spending so much time being unhappy mentally and physically doesn’t
have a happy life. The tendency to cherish the self so highly is our greatest
fault. Once we are clear that ego and self-cherishing are to blame,
it is much easier to deal with situations than simply accepting that we have
a strong ego.

An individual with a strong sense of self finds it difficult to be free because

he or she strengthens that tendency on a daily basis. But here the training,
rather than strengthen ego more, is to make it diminish until it vanishes.
This is the outcome of the power of remorse.

When practicing mind training, sometimes obstacles arise and we feel that
our bodhichitta is not increasing or that we aren’t feeling compassion for
others. This is an obstacle that does not come from outside of us; rather, it
stems from believing we are so important.

Sometimes we think, “Oh, I can’t stand it if something bad happens to me. I

can’t stand this suffering. I only want to be happy.” Or we are depressed,
and think, “I can’t do anything for others. This is too difficult. I can’t help
myself, much less others.”

The desire not to have anything negative happen to ourselves and the
feeling that we can’t possibly help others are the main obstacles to this
practice. We have to recognize that these obstacles come from the belief that
self is very important. When this happens, we should think:

“From beginningless time I have wandered in samsara and experienced all

sorts of suffering and difficulties. They have come from believing myself to
be precious, from taking a self to exist where, in fact, there is none.
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“All the suffering and all the non-virtuous actions I have committed come
from this illusion of a self. Not only have I wandered in samsara since
beginningless time, I am still doing so and, therefore, experience this
difficulty. Taking myself to be so precious is the cause.

“Further, I have been cherishing myself for so long that I continue to amass
negative karma. This will go on indefinitely if I don’t stop.

“It is the thought of holding myself to more dearly than others that has
resulted in this suffering. This habit of clinging to a self will continue if I let
it and then there will never be any chance for true happiness.

“No matter what, I will destroy self-cherishing, which is the cause of all
suffering.”

This fourth power is often translated as “reproach,” or “repudiation” of the

fault. Actually, the word in Tibetan is a compound in which the first
syllable means “wearing away.” So any time that you have a problem or an
obstacle, you recognize the cause, which is the clinging to a self. But you
won’t be able to get rid of your self-clinging immediately; you have to wear
it away. As you accustom yourself to that process and gradually efface the
notion that you are precious, bodhichitta will increase.

5. The Power of Aspiration

The first four of the five powers serve specific purposes. When we begin,
we are not yet able to engender virtuous qualities in our lives or in our
spiritual practice, so at this point the power of good is important. When we
cannot reduce the tendency of selfishness, it is important to bring forth the
power of remorse. To develop remorse, there is a daily practice, which is
the power of familiarization. Then there is the assistant, which is the power
of virtuous seeds. The fifth power is a natural back ground that brings
about the strength of all four, and this is the power of aspiration.
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The power of aspiration is the pure mental wish we can make. As ordinary
people, our mind does not have the strength to make this wish of aspiration
come true immediately, but that’s all right. The sincerity we put into the
wish will insure that sooner or later the effect will materialize. Therefore,
the power of aspiration is that we repeatedly make the wish: “May I
become capable of eliminating self-cherishing. May I become capable of
perfecting treasuring others as more important than myself.” As we
approach the force behind this aspiration, it actually manifests more and
more like that, until it becomes an actuality in our mind.

This power of aspiration means that whatever virtuous activity we do,

whatever meditation we do, whatever training in the instructions we do,
we pray: “May my bodhichitta increase and come to include all living
beings. May it also be born in all living beings. May it increase in those in
whom it has been born, and may this increasing bodhichitta really come to
benefit all living beings.” We make this aspiration prayer for the benefit of
all living beings at the end of any virtuous activity we perform or after any
meditation we do.

These five powers are a means to improve our practice of bodhichitta and
increase our ability to get rid of all the obstacles that arise in our dharma
practice. We should exercise these five powers throughout our lifetime.
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From the teachings of Alexander Berzin

The Essence of the Practice: The Five Forces

The fourth point of the seven points is the condensation, or gathering of the
practice in one lifetime, condensing it all down into the essence of the
practice.

The text reads:

In brief, the essence of the guideline instruction is applying the five forces

This is talking about forces that we can apply every day, all day long. It’s
the essence of the practice.

The first of these is the force of the intention. When we wake up, it’s very
important to set the intention for the whole day to try to work with
bodhichitta and strengthen my bodhichitta resolve, or aim to always
be kind, not to get angry. We can do this before we go shopping to the
supermarket – not to be greedy, not to buy things that I don’t need, just
because I’m right there, I see some candy, or biscuits, or chocolate. Or when
we have to be with people that are quite difficult to be with, we set the
intention not to get angry.

The Kadam Geshes used to help themselves with this. They would write on
the walls of the caves in which they meditated and lived, “Don’t let your
mind wander.” “Don’t get angry.” “Develop bodhichitta” – these sort of
reminders to help set the intention. Put on the refrigerator, “Don’t eat,
Fatty!”

The second force is the force of the white seed. This is to try everyday to build
up more and more positive force – the so-called “white karmic potential” –
and to purify and get rid of negative potential. This will
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act as the seed for changing our circumstances. It is said that a brave person
can’t kill enemies with just bravery. A brave person needs weapons, a
shield, helpers, and so on – Buddha belonged to the warrior caste, so
Buddhism always is using these images of warriors, it’s not surprising –
and so we need this positive force and we need to diminish our negative
potential. It can’t just be on the basis of the resolve, “I want to be able to
overcome it and I want to be able to benefit everyone.”

The third force is the force of habituation. We need to acquaint ourselves more
and more and more with this everyday. Whatever we do, we use that to
habituate ourselves to having concern for others, not just concern for
ourselves. So, when we eat, we think, “I’m eating in order to make myself
strong and healthy, so that I can help others.” When we put on warm
clothing, we think, “By doing this may my body be more fit and not sick, so
I can help others.”

As we said before, when you walk into the room, “May I bring all beings
into liberation,” and when we help somebody, and not just the trivial help
that we might be giving them, but, “May I help them reach enlightenment,”
and all of that. The force of habituation. We can habituate ourselves to this
every minute. This way we’re able to transform even very neutral actions
into things that can help us on the path.

The fourth force is the force of eliminating all at once. Sometimes it’s translated
as “disgust,” but literally it means “to get rid of something at once.” We’re
so disgusted during the day when our self-cherishing and our selfishness
arises, that “I can’t wait to get rid of it,” and, “I just want to get rid of it all
at once.” It’s like if there’s a mosquito or a fly buzzing around our face, so
“I can’t wait, I just want...” just totally disgusted with it, “I want to get rid of
it immediately so that it stops,” We have no patience with it, no tolerance of
it. We won’t rest until we catch it and get rid of it. That’s the attitude we’re
talking about.
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The more we reject our selfishness, the weaker it becomes. If we think of all
the disadvantages of selfishness when it arises, we’ll reject it. It’s quite
effective if you can think of that when you’re acting selfishly, self-
cherishing, that it’s like a mosquito or a fly buzzing around your face.

I think more and more we can appreciate how advanced these practices are.
These are not at all beginner, easy practices. These are the actual real
bodhisattva type of practices, what we need to do. Not that, “Everything is
just so nice, and so pleasant, so easy.” Geshe Ngawang Dhargyey used to
say, “If we want that, that is a sign of our laziness.” We want to get
enlightenment cheap. It’s on sale today.

The fifth force is the force of prayer. At the end of the session, at the end of
the day, we pray, “May I never be separated from the two bodhichittas.” As
an example of this, Kadam Geshe Ben Kungyal used to have a collection of
white and black stones, and he used to put a white stone for every time that
he had positive thoughts or positive actions, and a black one for every time
he had selfish and negative thoughts or actions. And at the end of the day
he would tally it up and see how he had done. If there were more black, he
resolved to try to do better, more white – congratulate oneself, although not
be proud of it, and make prayers like that to be able to improve more and
more.

When we ask the guru to pray for us, what’s not proper is to just ask for a
prayer, “May we have no sickness, may my business go well, may my
daughter  ind a good husband.” But it’s best to ask the guru to pray for us,
a teacher to pray, that we’re able to develop bodhichitta as quickly as
possible.
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From The Seven Point Mind Training, by Alan Wallace

The Fourth Point

A Synthesis of Practice for One Life

As is frequently found in Buddhism, this fourth point synthesizes a wide

variety of practices into a few principles. By first familiarizing ourselves
with the individual practices, and then drawing back into the synthesis, it
becomes practical to implement these teachings in the course of daily life.

To synthesize the essence of this practical guidance,

apply yourself to the five powers

1. The power of resolution: Looking forward with determination, we

resolve not to be parted from the cultivation of the two bodhicittas,
relative and ultimate, until our full awakening. We resolve not to
abandon this practice for as long as we live; not for this entire day, not for
this entire month, not for this entire year. We can establish this continuity
of mind most earnestly when we appreciate the depth and magnificence
of these two qualities of mind: ultimate bodhicitta that probes into the
nature of reality with such depth, and relative bodhicitta, born of loving
kindness and compassion, that aspires to full awakening for the benefit of
all creatures. Until these two are brought to culmination, we resolve
never to be parted from the practice of cultivating them.

2. The power of familiarization: Looking to the present rather than the

future, the author encourages us never to be distracted from the
cultivation of ultimate and relative bodhicitta. Profound spiritual
transformation occurs only with persistent practice, for it is through
familiarizing ourselves with fresh ways of viewing reality and fresh ways
of responding to situations that old, harmful patterns are broken up.
Sudden breakthroughs, such as a vivid insight, are certainly meaningful
experiences on the spiritual path, but unless they are sustained through
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the power of familiarization, their long-term influence on our lives is

bound to be quite limited.

3. The power of the white seed: Imagine our present practice as a seed
for spiritual growth, white in its virtue and wholesomeness, which when
mature will transform into the tree of awakening. Cultivate this seed by
welcoming any opportunity to transform unfavorable circumstances into
spiritual growth. We can cultivate it by engaging in wholesome actions
and accumulating merit, and especially by using our body and
possessions to do whatever brings the greatest blessing. With so many
options presented, we need to seek out what is most meaningful for the
cultivation of these bodhicittas and then strive in that.

4. The power of abandonment: In this practice what is being abandoned

is self-grasping. We are reminded again that since beginningless time
beyond all imagination, self-grasping has lain at the very core of all
mental distortions and afflictions. It has brought us to unfavorable
rebirths and is responsible for all the undesirable circumstances that we
encounter. It is self-centeredness that obstructs realization and prevents
us from deriving the full benefit from our spiritual practice. Recognize
when self-grasping manifests in daily life. It is important to notice it
especially at times of passion, when we are aroused or irritated, and try
not to succumb to it for even a moment.

I mentioned before that self-centeredness can be overcome only gradually

because it is so deeply ingrained in our minds and behavior. But it is also
true that if we focus right in the moment and recognize selfcenteredness, it
is often not so difficult to reject. To be free of selfcenteredness continuously
for a whole year may be difficult, but a moment is easy. Not only in
negative terms but positively, we can be sensitive right in the present to the
needs of others, sensitive to things that make others happy, be it a small
gift, an act of service, or simply a friendly gaze. For a moment we can
become a very brief but good facsimile of a bodhisattva. And the more of
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these moments we can saturate with the cherishing of others, the more we
are molding ourselves into the bodhisattvas that we will become.

5. The power of prayer: Like the dedication of merit, this is a directing

of the spiritual momentum of merit that we have accumulated by
engaging in wholesome behavior. One prayer that is strongly encouraged
here is to dedicate the fruits of our practice for all future lives, so that
ultimate and relative bodhicitta may continually increase. For all our
lifetimes until our full awakening, pray that we may never be separated
from these two bodhicittas.

In essence, the prayer is that we will be intelligent and skillful enough

to bring any unfavorable circumstance into our spiritual practice. It is
easy to pray that we avoid misfortune, grief, or calamity, but to pray for
the skill and fortitude to bring these circumstances onto the path is very
courageous. This and future lifetimes are not likely to be completely free
of calamity, nor would this be optimal for our spiritual growth. So we can
pray, "May I have the wisdom to recognize the situation and, be it ever so
unfortunate or miserable, apply to it my wisdom and my enthusiasm for
Dharma, for my own welfare and for others.”

Along with this prayer, we are encouraged to make offerings to our

spiritual mentor, to the Buddha, Dharma, and Samgha, to our meditation
deities, and to the dharmapalas, or Dharma protectors. And we can pray to
these beings also, "May I never be separated from the two bodhicittas."

The next prayer that Sechibuwa mentions is especially poignant: "May

I always encounter holy spiritual mentors who teach this Dharma." I am
moved when I look at the lives of people who have no apparent spiritual
orientation or practice, but are simply focused on just getting by, taking
vacations, making money or a reputation. I am also saddened to meet
people who have recognized their spiritual need but have not found an
authentic guide. They may follow a guru who has little to offer, or pick up
books indiscriminately, without distinguishing between the mediocre and
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a text that represents years of experience by a highly realized being. But

any teacher or teaching that can authentically show the means of
cultivating ultimate and relative bodhicitta represents the essence of the
Buddhadharma. If the teaching emphasizes refining the mind so that it is
capable of realizing ultimate truth and cherishing others with loving
kindness and compassion, we are on the right track.
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From A Commentary on the Seven Points of Mind Training, by Tokme

Zangpo

4. Applying the Practice throughout the Whole of Life

The root text says:

The essence of the instruction, briefly stated,

is to apply yourself to the five strengths

The five strengths are as follows:

1. The strength of impetus is to create a powerful impetus in the mind, by

thinking again and again, "From now on, for this month, this year,
throughout my life, and until I attain enlightenment, I shall never part
from the two kinds of bodhicitta!"

2. The strength of familiarization is to train repeatedly in the two types of

bodhicitta.

3. The strength of wholesome seeds is to accumulate merit as much as

possible so that bodhicitta may arise and increase.

4. The strength of revulsion is to reflect, whenever thoughts of self cherishing

occur, on how this has been the cause of various sufferings
throughout beginningless time and how even in this life it is responsible
for suffering, negative actions and Dharma's failure to develop as one
would wish. And with this, to cast away thoughts of self-cherishing.

5. The strength of aspiration is to make an aspiration after every virtuous

deed, such as, "From now until I attain enlightenment, may I never part
from the training in twofold bodhicitta! May I transform any adversity
that I arises and make it a support for this practice!" Make offerings to the
guru and Three Jewels and to the Dharma protectors. Offer torma and
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pray that this may come to pass.


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From Mahayana Mind Training in Seven Points, by Dagri Rinpoche

Geshe Chekawa:

The essence of the instructions is, in short:

Relate everything to the five powers

The Five Powers

1. the power of the white seed

2. the power of familiarity
3. the power of motivation
4. the power of repudiation
5. the power of prayer

1. The Power of Motivation

The power of motivation is essential. If one motivates oneself in the evening

to wake up early, then one will wake up early the next morning more easily.
Then, upon waking up in the morning, one can motivate oneself as follows:

“I have this precious human rebirth with very great potential, and I will not waste
it. I will meditate today on love and compassion, and on the basis of this, I will not
give in to my arch enemy, the self-cherishing thought. Instead I am going to train
myself in giving and taking.”

To motivate oneself in this way is very important and useful. Motivation is

very important because it determines the difference between virtue and
non-virtue, and the difference between Mahayana and Hinayana. Actions
do not arise simply like that out of nothing. Rather, these differences are
determined by the inner attitude, by the thoughts that one has, and this is
what constitutes the power of motivation.
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Motivation is essential for an action, as one can see in an example of the

action of cooking. A good meal depends on the motivation of wan-ting to
cook a good meal. At first one thinks well about how to cook a good meal
for the other person, what the other person likes, how to cook it in the best
way, and the following action will be led by this motivation. One can find
the same principle in many diverse actions, such as road works or the
production of cars.

If one begins the day with the determination not to generate anger on that
day, upon the basis of being mindful of the disadvantages of anger, this
becomes the cause that even if one generates anger, one immediately
catches oneself and repudiates that anger. Independently, whatever the
issue is – be it an explanation, a discussion or another action – it can be
carried out without mental afflictions. The disadvantages of anger are such
that nothing good can come out of it. When an action is carried out in
conjunction with anger or other mental afflictions, it is better to recollect
the antidotes, and then carry out the action without mental afflictions.

2. The Power of the White Seed

The power of the white seed, or the pure potential, refers to the
accumulation of positive potential and the purification of negative karma.
This needs to be carried out as support for the generation of the two
bodhicittas. It also refers to the meditations on love and compassion.

3. The Power of Familiarity

The meaning of the power of familiarity is to train the mind in the pure
thought, independently of the action that one is carrying out. Whether one
sits, lies down, eats, or any other action. If the mind is well-trained, then
qualities such as the pure thought, love, compassion or pure perception
arise by themselves.
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The contaminated body follows the harmful physical tendencies because it

was generated by contaminated karma and mental afflictions. The mental
afflictions are generated effortlessly in relation to the body, and therefore it
would be difficult to practice virtue if body and mind were not different
phenomena. Because body and mind are different phenomena it is possible
to train the mind independently from the body.

Shantideva in the Introduction to the Bodhisattva Actions:

There is nothing in which the consciousness cannot be trained,

through habituation everything becomes easier.

Here is an example of the power of habituation. An umze (chant leader)

has to repeatedly initiate prayers in the course of a puja. There was once a
case during Monlam where the umze, towards the end of the puja, could
not remember the first line of the prayer for the spread of the Dharma. He
asked the monks who sat next to him for help, but they told him that as
umze, he should know it, and if the umze does not know it, then it is his
own fault.

Well, usually the prayers are initiated with the words being drawn out in a
very deep voice, with the words hardly recognizable sometimes, and this
prayer also uses a gesture of the hat. So the umze resorted to a trick, and
pretended to initiate the prayer with the sweeping gesture of his hat, and
by making prayers with a very deep voice. The monks are very familiar
with the different prayers, and know exactly at which place which prayer
comes, so that they only need something to start them off, and the prayers
carry on automatically.

4. The Power of Repudiation

The power of repudiation means the repudiation of the self-cherishing

thought. As soon as the self-cherishing thought arises it needs to be directly
counteracted with the antidote. On the basis of remembering its
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disadvantages, the self-cherishing thought is recognized as the enemy, that

which harms self and others, and is then repudiated with the antidote.

We can look at the biography of Geshe Ben Gungyal. During one puja,
yogurt was passed out to the monks, and Geshe Ben Gungyal started
worrying whether he would get some or not, that the bucket would be
empty by the time the monk had come down the aisle to him. He thought,
“Probably there won’t be enough for me.” Then he recognized that it was
the self-cherishing thought that created the worry, and in that moment he
turned over his bowl and put it upside-down on the ground. When the
monk finally came to him, and asked him whether he did not want any
yogurt, Geshe Ben Gungyal replied, “Self-cherishing has already drunk the
yogurt.”

Geshe Ben Gungyal is very well-known for his direct repudiation of self-
cherishing and the mental afflictions, in different instances of his life. On
another occasion he was visiting a family that had many tea bricks at home.
Geshe-la was living in a cave, without many possessions. He thought, “Oh,
they have a lot of tea, and drink it all the time. Surely they won’t mind if I
take some,” and was just about to take one brick.

He became mindful of this thought as soon as it started, and he

remembered the time from before his Dharma practice, when he was a
criminal. He thought, “I was a robber and bandit and have stolen much tea,
but obviously I am still not better, since I am still trying to steal tea.” Then
he grabbed with his left hand his right hand and shouted out loud, “Here
is a thief, I have caught a thief.” All the people in the house came to him
excitedly, but of course they did not find a thief, just Geshe Ben Gungyal.

Geshe Ben Gungyal was a renowned bandit for many years, but later, when
he practiced the Dharma, he used to say that he had only one responsibility,
and that was to keep the mind free from afflictions. For this he became very
well-known. He said that when his mind is free from afflictions, then he
relaxes, but when afflictions are there, then he practices strong alertness
 !22

and effort to free the mind from the afflictions. He also made it a practice
to draw a black line on the wall for every negative thought, for every
mental affliction, and for every positive

thought, a white line. Initially there were more black lines than white ones,
but bit by bit the white lines became more and more. Then he also
complimented and said to himself, “Geshe Ben Gungyal practices the
Dharma very well now.” One can see that it is possible to change the mind.

5. The Power of Prayer

The power of prayer refers to the dedications, which are prayers with
which one dedicates positive potential. These are very important in order to
give the accumulated positive potential a direction. Regardless of whether a
virtue is small or great, one should dedicate it with a big prayer for the
enlightenment and welfare of all sentient beings. One should not use small
dedications that are only for the purpose of this life, such as the dedication
to be free from sickness in this life, and the like.

The dedication should be very big and wide, that one will be able to realize
the well-being of all sentient beings, that one wants to attain the state of
complete enlightenment for the welfare of all sentient beings, to then
achieve the purposes of self and others fully.

The dedication is like the steering of a car, which determines the direction
and which has to work well, regardless of how powerful the car is.
 !23

From Liberation in the Palm of Your Hand, by Pabonka Rinpoche

Teaching a Practice To Be Applied to Your Whole Life

First, there are five powers: (1) the power of the white seed; (2) the power
of familiarity; (3) the power of determination; (4) the power of repudiation;
(5) the power of prayer.

The power of determination is the most important of these powers. As

soon as you wake up in the morning, you must forcefully make this
resolution:

“I shall not let my life become meaningless in general, and I must

especially not let this happen this year and, even more, not today. I shall do
something meaningful—I shall subdue my self-cherishing, my true
enemy!” Your determination initiates all your actions, making them
virtuous or nonvirtuous, Mahayana or Hınayana.

When you are determined to kill a louse or to prepare your lunch, then that
is what you will in fact do. [Usually,] by the time we have got up each
morning and put on our belt, we have determined to make the things of
this life - things like food, fashion, and fame - the means for our happiness.
Instead, as you knot up your belt in the morning, remind yourself to make
the former resolution and make it from the very depths of your heart.

The power of the white seed means building up your two collections
and purifying your obscurations by means of the preliminary rites and
so forth.These are done to increase your bodhichitta. The virtue we perform
normally is misdirected to this life, and it is vital not to let this
happen.

The power of familiarity means practicing all the time, no matter what
we may be doing - walking, sleeping, or sitting - by using methods that
 !24

increase both types of bodhichitta. The thoughts of mahatma bodhisattvas

are beyond us, as are their deeds, such as sacrificing one’s head, arms, and
legs. Yet these are the result of familiarity. We may at first not know how to
do metalwork or carpentry, but we can come to understand these things,
and they will no longer prove difficult for us. Similarly, sacrificing our lives
would be easier even than giving away a dish of greens when we have
gained some familiarity with [the thought of ] giving our lives.

It is said, “Nothing does not become easier through familiarity.” Some great
beings of the past could do a complete retrospection meditation on the
lamrim while mounting a horse: they did this as they put one foot in the
stirrup and the other over the saddle, before it too went into the stirrup.
This is also a result of familiarity.

Meditation and familiarity are synonymous. How could it be easy for us to

even drink tea out of a full bowl were we not already familiar with doing
this?

The power of repudiation is as follows. At present, self-cherishing is the

only thing you develop, and you should stop doing this. You must
repudiate self-cherishing: striking out at it whenever it shows its face, just
as you would hit a thieving dog.

The power of prayer is dedicating, just before you go to sleep, the root
virtues you have acquired that day so that they serve to increase your two
types of bodhichitta.
 !25

From The Annotated Root Lines of Mahayana Mind Training

Apply yourself to the five powers - intention, familiarity, positive seed,

eradication, and aspiration.
 !26

From Mind Training - The Great Collection, this selection by Se Chilbu

Chokyi Gyaltsen

The fourth point, which is the presentation of a lifetime's practice in

summary, is presented in the following:

In brief the essence of instruction is this:

Apply yourself to the five powers

The yogi of this teaching should engage in all mind training by means of a
condensed [practice of the] five powers.

1) First is the power of propelling intention. "From now until my full

enlightenment I shall never be divorced from the two awakening minds,
and I shall not allow my mind training to lose its continuity. I shall make
sure to never be divorced from the two awakening minds until my death."
Bless yourself by resolving in terms of"this year" and "this month," and so
on. Repeatedly propel your thoughts in this way with great force.

2) The power of acquaintance refers to cultivating the two awakening

minds at all times, free of distraction.

3) The power of positive seed means striving during the period in between
sessions in virtuous activities-such as engaging in the ten spiritual
practices, free of any damaging interferences from your body, wealth, and
so on-for the purpose of engendering those [experiences of] this teaching
that have not yet arisen and enhancing those already arisen. [64]

4) The power of eradication is the actual eradication of self-grasping. How

long have you wandered in cyclic existence in general and in the three
lower realms in particular? This is brought about by cherishing your self
and desiring its happiness. Even within this life, all undesirable events-
being incapable of maintaining a relationship with your partner, failing to
have integrity with respect to your promises and vows, and having no
 !27

interest in cultivating the realizations of such spiritual attainments, from

the [recognition of the rarity of] precious human existence to [the
realization of] no self- all are due to cherishing your self and desiring its
happiness. Every one of your defects is therefore contingent upon this.
With the thought “From hereon I shall never seek the self's welfare for even
a single instant; instead, I must totally eliminate this," view [self-cherishing]
in this manner and regard it as the enemy.

5) The power of aspirational prayer is this. At the conclusion of all virtuous

activities, make the following aspiration: "From this moment until I
have attained buddhahood, throughout all my lives, may I never be
divorced from the two awakening minds, and may I instead train in them.
May I know how to take all circumstances that befall me, whether positive
or adverse, into this training."

[Then] make offerings to the teachers and the Three Jewels, and offer a
torma to the Dharma protectors and the elemental spirits, supplicating
them thus: "Help me so that I am never divorced from the two awakening
minds throughout all my lives. Help me to meet sublime teachers who
reveal this teaching." This, the master said, is a teaching that folds
everything into a single [utterance of] Hum.
 !28

From Enlightened Courage, by Dilgo Khentse Rinpoche

IV

An Explanation Of The Practice As A Way Of Life

The pith instructions briefly summarized:

Put the five strengths into practice

If we possess these five strengths, Bodhichitta will arise in us. They are
as follows: the power of resolution, the power of familiarization, the power
of the positive seed, the power of revulsion and the power of aspiration.

The power of resolution. This is, for example, the taking of a firm
decision that, for this month, this year, until we die or until we attain
enlightenment, we will not abandon Bodhichitta; even though hurt or
injured by others, we will not give way to anger. And this strong resolution
should be reinforced again and again.

The power of familiarization. In the beginning, meditation is difficult but

it becomes easier if we persevere in it. For as the saying goes, 'There is
nothing that one cannot get used to.’

Once upon a time, there was a very miserly person unable to give
anything away. He went to see the Buddha. 'It is impossible for me to be
generous,' he said, 'what shall I do?’ 'Imagine,' the Buddha replied, 'that
your right hand is yourself and your left hand a poor unhappy person. Give
from your right hand to your left some old food, which you don't like or
need. Try hard to get used to this. Do it until you are no longer miserly.'
The man began the practice, but he was so tight-fisted that at first he
could give away only a few left-overs or food he did not like. Gradually,
however, he acquired the habit so that the day arrived when he did not feel
so niggardly. Thereupon, he went to see the Buddha and reported, 'Now
 !29

when I give food from my right hand to my left, I don't feel so miserly.'
Buddha replied, 'Now, with your right hand, which you take to be yourself,
give some gold, silk or fine clothes to your left hand, which you imagine to
be a beggar. Try to see if you can give open-handedly, without avarice.'

The man tried and when he got used to it he went again to see the Buddha.
'Now, you can be a benefactor,' the Buddha said, 'you are free from
attachment; you can give away food and clothing to those who lack them.'
Freed from his miserliness, the man thus came to help many beggars
and poor people. He gradually practised and in the end his generosity was
steady, without any wavering. He understood that there is no point in
being parsimonious or attached to riches. He became a monk and attained
the level of an arhat. Through persistent practice one may likewise become
accomplished in the two Bodhichittas.

The power of positive seeds. This is, in fact, the accumulation of merit. Going
to temples and monasteries, performing prostrations and devotions before
sacred objects, we should pray, 'May I be able to cultivate the two types of
Bodhichitta. May I be peaceful and without anger towards those who do
me harm. May I be free from one-sided attachment for friends and
relatives.' By repeatedly praying in this way, and through the power of the
Buddhas and Bodhisattvas, we will be able to accomplish these qualities.

The power of revulsion. Through careful thought it is possible to see that

all the suffering and afflictive emotional states experienced in life are the
results of the devastating flood of ego-clinging. Ego-clinging is the cause of
every ill. Therefore when it arises, even if only for an instant, we should
apply the antidote, like the doctor who gives us healing medicine when we
are sick. As the saying goes, 'Hit the pig on the nose; clean the lamp while
it is still warm.' When an angry pig rears up at us, if we hit it on the nose
with a stick, it will immediately turn round and run away, unable to bear
the pain. If we clean the butter-lamp while it is still warm, the job is very
easily done. In the same way, if we apply the antidote before our ego-
clinging has gathered strength, we shall not fall under its influence.
 !30

The power of aspiration. Whenever we have completed some positive

action we should pray, 'From now on until I attain enlightenment, may I
never abandon the two Bodhichittas. Whatever conflicts I may encounter,
may I be able to use them as steps along the path.' Praying in this way, we
should make offerings to the Teacher, the Three Jewels and the Dharma
Protectors, asking for their assistance.

It is said of these five powers that they are the whole of the teachings
condensed into a single syllable HUNG. The meaning of this is that all the
profound and elaborate instructions of the Mind Training are contained
within the five powers. Therefore we should practise them fervently…
 !31

From The Great Path of Awakening, by Jamgon Kongtrul

A summary of the essential instructions:

Train in the five forces

The five forces summarize the crucial points of practice and, in a single
phrase, contain numerous profound key instructions for the practice of the
holy dharma.

First is the force of impetus, to give a strong impetus to the

mind by thinking:

From this moment until enlightenment, at least from now until I die, and
especially for the next year and the next month, and definitely from
today until tomorrow, the two aspects of bodhicitta will never be absent
from my mind.

The second is the force of familiarization. Whatever occupation or activity you

are engaged in-virtuous, nonvirtuous, or indeterminate-maintain
mindfulness and awareness strictly and train again and again in keeping
the two aspects of bodhicitta ever in mind. In a word, study and train in
bodhicitta as your principal form of virtuous activity.

The third is the force of virtuous seeds. Always concentrate your full energy-
physical, verbal, and mental-on virtuous activity. Never be content with
your efforts to arouse and strengthen bodhicitta.

The fourth is the force of repudiation. Whenever ego-cherishing thoughts

come up, abandon them completely by thinking:

Previously, for time without beginning, you have made me wander in

samsara and experience different kinds of suffering. In addition,
 !32

all the suffering and evil that occur in this life are brought on by you. There
is no happiness in your company, so I shall now do everything I can to
subdue and destroy you.

The fifth is the force of aspiration. At the end of any virtuous activity, pray
sincerely and dedicate all virtue to these objectives:

May I, on my own, guide all sentient beings to buddhahood.

In particular, from now until I attain enlightenment,
may I never forget the two aspects of precious bodhicitta,
even when I am dreaming.

May the two aspects of bodhicitta grow stronger and stronger.

Whatever adverse conditions I encounter,
may I take them as aids to bodhicitta.

 !33

From Mind Training, by Ringu Tulku

The Five Forces

“Train in the five forces.”

In the earlier stages of the practice, we began to realize the positive benefits
of working with the mind and developing generosity. Now we commit
ourselves to maintaining all the good habits and qualities we have
acquired. Each time we recall the forces our understanding goes higher,
while our actions become more down to earth.

The Force of Impetus

This promotes our belief in the need to practice dharma. It helps us to see
the value of it and to persevere with it. With this energy we understand
where our training will take us and what it is meant to achieve. We need an
incentive to bring ourselves back to the reasons for our spiritual work.
Without it, our training can turn into a boring routine or a ritual which has
little or no meaning. At times, we may feel very inspired but this wears off
and we need to maintain our momentum so that we do not neglect our
practice or feel in conflict about it.

The Force of Familiarization

We should feel so comfortable with our practice that it becomes “second

nature.” We repeat and carry out our dharma activities as a regular and
normal part of ordinary life and, as we get used to it, Lojong merges with
everything we do. Meditation is not something alien or separate from us. It
is all about us. We are the practice and everything we know and meet is
also the practice.
 !34

The Force of Virtue

Never be complacent about doing worthwhile things. Aim to seek out and
use every possibility to develop compassion. This force gives us the
determination to practice skillful thoughts and actions from this moment
until enlightenment. We dedicate ourselves to sowing good seeds
repeatedly and accumulating virtue constantly. In every hour, day, month,
and year of our lives we pledge to free all beings from suffering. At every
New Year we remember this. If our motivation remains strong, we can
move mountains.

The Force of Repudiation

From the beginning of time suffering has come from our ego-clinging and
aversion to suffering. We defeat these illusions by abandoning our
selfishness and self cherishing. This force is directed at completely
disowning the ego and its influence.

The Force of Prayer and Aspiration

As thoughts are the seeds of actions, prayer is a major agent in meditation

practice to improve our devotion and increase our good intentions. It is not
a petition to someone for relief but a directed wish for something to evolve
and be beneficial…

If we pray for our spiritual activity to eventually bear fruit, it does not
matter if we cannot yet create positive results. We may intend to act well
but sometimes the conditions are not right or we lack the capacity. We can
still wish for better opportunities in the future to accumulate merit.
 !35

From A Concise Lojong Manual, by Konchok Yenlak, the 5th Sharmapa

The fourth point shows how to incorporate the practice in one's lifetime.

The epitome of the pith instructions is the

application of the five powers

The first is the compelling power. Compel your mind forcefully thus: "From
now on - this month, this year, until I die, until I have reached Buddhahood
- I will never be separated from the two aspects of awakening mind."

The second is the power of familiarization. Train again and again in both
[ultimate and relative] bodhicittas.

The third is the power of sowing white seeds. Accumulate merit by doing
everything you can to generate and enhance awakening mind.

The fourth is the power of disenchantment. When self-cherishing arises,

respond with the thought: "In the past, I have met with suffering because of
this, and in this life too it precludes the [practice of] Dharma," and do away
with it.

The fifth is the power of aspirations. Following all virtuous practices, recite
this aspiration prayer: "May I never be separated from awakening mind
and may I apply myself wholeheartedly to enlightened activities. Now that
the buddhas have taken me in their care, may the maras’ actions be
dispelled." Pray to the lama and the three jewels that this will happen as
expressed.
 !36

From The Kindness of Others, by Geshe Jampa Tegchok

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

(a) The power of determination - we must be determined to prevent our mind

from falling under the control of self-grasping and self-cherishing.

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

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

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

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