Che-ka-wa responded, “I like this teaching. Kindly give it to me.”
Sha-ra-wa advised, “The practice of this instruction requires constant effort over a long period of time, but if you are prepared to make such an effort, you can take these teachings from me.”
Che-ka-wa then inquired, “If this practice is imperative for attaining Buddhahood, why didn’t you refer to it earlier when you were teaching? Why did you make no reference to mind training then?”
Sha-ra-wa responded, “What’s the use of giving a great teaching like mind training if no one really wishes to practice it?”
I think we need to pay more attention and respect to this ancient tradition of not teaching the Dharma to anyone and everyone without discrimination. In the past, teachers did not teach just anyone who came to them, nor did they give just any teaching that was requested from them. They sought to ensure that appropriate teachings were imparted to appropriate disciples. In that way, only truly dedicated and spiritually oriented disciples became involved in the Dharma, and as a result their practice was very successful. Teaching tantra was severely restricted, and only the most capable and devoted disciples were permitted to receive it. In recent times, such restrictions have been waived, and even tantra has become the subject of popular public teachings.
After making three prostrations, Che-ka-wa went back to where he was staying and, opening a copy of Nagarjuna’s Precious Garland, found the quotation that Sha-ra-wa had recited. Then, setting aside all negative thoughts, he spent more than two years at the place called Sho putting these teachings on mind training into practice. Then he spent six years at a place called Gye-gong and another four at a place called Shar-wa. Altogether, Che-ka-wa spent fourteen years engaged in developing the awakening mind under his teacher’s guidance. Che-ka-wa gained a perfect realization of the awakening mind through emphasizing the exchange of oneself with others. Later he said, “All the sacrifices I have made and the hardships I have undergone have now borne results.”
For great beings such as these, spiritual knowledge was not confined to mere intellectual understanding. They were more concerned with spiritual realization than anything else. Neither teacher nor student was under any of the pressure that is so common these days. Consequently, they followed what we might call an experiential method. In this process, students would progress according to their experience of what they had already been taught. A text would not be taught from beginning to end without a break but gradually, in stages. Students would be taught the next part only when they had gained sufficient confidence and experience of the preceding section.
The Kagyu school still teaches Mahamudra, the Great Seal, in this fashion. Dzogchen, the Great Completion, is also taught in this way. But, in general, people these days are in such a hurry that it is common for the entire presentation of the stages of the path to enlightenment to be taught in a very short time. This method of teaching is not so effective in itself, and students do not pay the same degree of attention and respect. They just listen to the teaching as if it were some kind of a story.
Among all the classical Indian treatises, Shantideva’s Guide to the Bodhisattva’s Way of Life is the most authoritative when it comes to the mind training teaching of equalizing and exchanging self with others. Our author here has taken this text as the foundation and inspiration of his own writing. With the statement, “I shall present the instruction according to the tradition of Tsong-kha-pa,” our author concludes his account of the source and great qualities of this instruction. The text says:
You should understand the significance of this instruction
As like a diamond, the sun, and a medicinal tree.
This time of the five degenerations will then be transformed
Into the path to the fully awakened state.
A precious diamond removes poverty and grants all your wishes; even a fragment of diamond is regarded as an excellent ornament, surpassing even the best golden jewels. Similarly, even if you implement only a part of the practice of generating the awakening mind, such as the practices of compassion or tolerance, it will still outshine all other practices. Even the practice of one such factor will bring about a special effect within the practitioner. A bodhisattva, one who champions the awakening mind, may not be actively engaged in the practice of wisdom and the realization of emptiness, but because of his or her realization of the awakening mind, that person will still outshine those embarked on personal liberation only and will maintain the name of bodhisattva. She or he will be able to work for the welfare of other sentient beings. Even if you simply generate the aspiration to the awakening mind and are unable to put it directly into practice, you will still exceed other practices, like those of beings seeking only personal liberation. Through such practices you will be able to remove the poverty of the cycle of existence.
The awakening mind is also compared to the sun because when the sun has risen, not only is darkness unable to obscure it, but even a single ray of sunlight can dispel darkness. So even if you are only able to gain a partial realization by listening to this instruction, you will be able to suppress the self-centered attitude, which is induced by the misconception of self.
It is important to analyze whether our self-centered attitude arises from the misconception of self. Generally, the stronger our misconception of self, the more tenacious our self-centeredness. For ordinary people like us, these two types of attitude are almost inseparable and reinforce each other. Some beings have eliminated ignorance, the misconception of self, but are not as courageous as bodhisattvas in working for the welfare of others. Although their realization of emptiness has dispelled their ignorance, due to their lack of courage and willingness to sacrifice themselves for the welfare of others, that realization is unable to dispel their self-centered attitude. Conversely, bodhisattvas who have not yet realized emptiness can reduce the grip of the self-centered attitude because, due to the force of their awakening mind, they have developed the courage to sacrifice themselves for the welfare of others.
When Buddha Shakyamuni actually appeared in this world the time was already being described as degenerate. Now the times have degenerated even further. Sentient beings are preoccupied by disturbing emotions and continually engage in negative activities. They do not like to see excellence in anyone but themselves, and when they do see someone successful they are jealous and their hearts are uneasy. They become bent on harming other sentient beings physically, verbally, and mentally. At times like these, even the powerful guardians of Buddhism, the Dharma protectors, those powerful celestial beings pledged to protect the Buddha’s teachings, can do nothing to help and leave for different realms. Meanwhile, negative spirits multiply and become stronger. As a result, we encounter many inauspicious experiences, especially those of us who profess to have entered into the teachings of the Buddha but who always engage in negative activities. In such a degenerating era, if you do not engage in a practice like mind training to really transform your mind, there will be no other way to continue your practice of the doctrine.
These mind training teachings are a tremendous source of inspiration. The instructions on how to transform adverse circumstances into favorable ones are unique and powerful. Human happiness is primarily determined by our mode of thinking. We Tibetans, for instance, lost our nation and became refugees. The destruction, torture, and humiliation entailed by life under the Chinese is unspeakable. In my own case, I have spent the best part of my life in exile. Because of my karmic connection with the Tibetan people, they have much faith in me, and from my side I try to be helpful to them. But the situation at present is very unfortunate. I cannot help my people directly.
When we Tibetans first came into exile, the only things we were familiar with were the earth and the sky. Our problems were enormous. We suffered from acute financial difficulties, and we did not have enough people equipped with modern education. And as if those hardships were not enough, we were in conflict with the
