Atisha’s Seven Points of Mind Training (Lo Jong)July 16-18, 2010Pema Karpo Meditation Center Memphis, Tennessee

Disclaimer• This is a rough outline of the talks given by Khenpo Gawang

Rinpoche with translation by Christoph Klonk as understood by the imperfect ears of one listener done without referring back to any sound recordings

• These are not literal transcripts• These are one student’s notes -- use them to compare to your

own notes or memories of the teaching, but do not assume they are a perfect reproduction of what was said

Outline of the Training

Atisha's Seven Points of Mind Training (Lojong)1. The Preliminaries to Mind Training 2. The Main Practice of Training the Mind in Bodhichitta 3. Transforming Adversity into the Path of Awakening 4. Applying the Practice Throughout One's Whole Life 5. The Measure or Signs of Proficiency in Mind Training6. The Commitments of Mind Training7. The Precepts of Mind Training

3 activities related to mind trainingBegin with Bodhichitta of intention (for the

benefit of all beings) 1. Listen to topics with the intention above 2. Reflect on the topics3. Abide with intention on the topics (put

them into practice)

What is the main content of the teaching?• Bodhichitta – the awakened heart • This attitude in relation to the whole

phenomenal world and to ultimate reality is explained in detail in this teaching

Also called mind training in 7 points• So what is mind?• Listening/understanding/knowing/clear lucid

awareness• “Training” the mind is obviously NOT training the

mind to be ‘bad’• Further, it is also NOT training to get rid of the

‘bad’ mind• RATHER, it is understanding that mind is

inherently good and trying to stay with those positive qualities

Directed toward Supreme Awakening• The training toward Supreme Awakening comes from great

protector Atisha who had three major gurus• Third one was Serlingpa, notes unclear on other 2 -- • Mostly from Serlingpa that lo jong is derived (lo = conceptual

mind; jong = training or discipline) • Aside not in the teaching, from ref book: (Serling is Tibetan for

Gold Island now called Sumatra – so Serlingpa meant man or guru from Gold Island or Sumatra)

• There are many presentations of Serlingpa’s teachings, but lo jong slogans which are the basis of this teaching were coined/summarized by Chekawa Yeshe Dorje later

Aside from ref books: Atisha’s life dates approx, 982-1054; Chekawa approx. 1101-1175

What is it all about?

• Looking for a better state of happiness•Many ways people look – health, wealth,

longevity• Dharma helps us understand these

approaches will fade• Dharma helps explain how we can go

beyond those to something lasting

What is the major condition for ultimate wellness?• The major condition is Supreme Enlightenment• The major condition that will produce Supreme Enlightenment

is BODHICHITTA• CANNOT attain Supreme Enlightenment without this attitude• Trainings on the Awakened Heart (Bodhichitta) focus on both• The awakened heart in the conventional world (how things

appear)• AND in relation to absolute reality (how things really are)

• Atisha and the 3 gurus of Atisha did not just teach but really focused on realizing the awakened heart in relation to the world and in relation to resting in shunyata (emptiness)• PRACTICED WHAT THEY TAUGHT

The how/what/why of mind training• This training runs contrary to usual concerns• Usual concerns are about nourishing ourselves• Usually cherish ourselves as more valuable

than others• BUT happiness is NOT from ourselves• Happiness comes from taking care of others.

• Clinging to self/ego actually is the cause of UNHAPPINESS

Why are there 7 pointsMUST COVER: 1. Whose mind is to be trained ? – the conventional

individual’s mind is the basis for training2. How can one achieve bodhichitta?3. How can seeming obstacles to bodhichitta actually be used

to nourish it? 4. How can we use the practice for the rest of our whole life?5. How far can these trainings take us?6. How can we make an inner promise to stay with the

training? 7. Last – some concluding practical advices THE ITEMS ABOVE ARE THE 7 GATEWAYS TO

ACCESSING/UNFOLDING THE BODHICHITTA HEART

I. Preparatory Conditions

Overview of preparatory conditions to start training at all:

1. Recognize/become aware of the rare opportunity of this human life

2. Become aware of the impermanence of this life

3. See the problems resulting from our habitual pattern of self-grasping

1) Appreciate this life• The sutras say this occasion (our life) is endowed with so

much fortune and leisure (opportunity) but is so difficult to attain

• This life did not come out of no where but from causes and conditions

• Traditional explanation is that it required a lot of positive mind habits just to attain a human birth as there are limitless other types of existences/sentient beings including as examples• Bugs, microbes, invisible beings in this and other worlds

• THEREFORE, since human existence is a very precious chance• Do not take it for granted• Do not let it pass meaninglessly• Make this life useful !

2) Fact of impermanence • This human body is not durable• And … the expiration date is unknown• This fact is in contrast to our usual attitude of thinking

that life and objects are permanent• Even our ‘self’ changes from second to second• Mind training gets our mind more used to the reality

that all is change/change/change • Cannot even promise we will not die today

• THEREFORE, we must not put off training the mind,• Must do it today!

3) Facts of samsara• Must learn to accept the fact of repetitive trouble• Troubles keep going round and round, over and over • We are all trapped in trouble• Classical teachings would explain six types of trouble• We will focus on just troubles of humans• 4 troubles common to all humans

1) Birth2) Aging which is unavoidable3) Various kinds of sickness – physical, mental etc4) Death

Details of the above vary for each of us, but basic four points are a given for every human.

What causes troubles?

• If we are to eradicate the troubles, must first see what causes them• Our problem seems to be we hold on to trouble

causing habits that we thought would bring us happiness, but really don’t • This error of mind causes us to be “TROUBLE

ADDICTS”• Once we see what our habits are doing to us, we

can look for a solution or medicine

Analogy of medicine • When a person has a sickness, must first

diagnose what kind• Once it is known what the sickness is, the proper

medicine can be found• Need to rely on someone with experience for the

diagnosis• Buddha gave 84,000 advices on what brings

trouble vs. happiness and how to be free from our misconceptions

• Boils down to appropriate vs. inappropriate behaviors

10 inappropriate behaviorsMISCONDUCT OF THE BODY1) Killing, 2) Stealing 3) Sexual MisconductMISCONDUCT OF SPEECH2) Lying3) Words that cause disharmony4) Harsh words5) Meaningless chatterMISCONDUCT OF THE MIND6) Greed, 2) Ill-wishing, 3) Ignorance WHY DISCUSS THESE – must go beyond NOT doing the above,

but also replace with opposite – Don’t kill, promote life; don’t steal, give etc etc

Summary about appropriate vs. inappropriate behaviorMore examples of replacements for inappropriate

bahavior: 1) Setting free those to be killed vs. killing, 2) Giving to charity vs. stealing, 3) Setting a positive example in terms of sexual

behavior, 4) Truth vs. lying , 5) Creating harmony/reconciling instead of ill wishing, 6) Friendliness instead of greed In summary: Be aware of CAUSE AND EFFECT at all times -- Doing as we please causes more confusion and difficulties

to follow

Summary of preliminary conditions • How does the explanation of ‘preliminaries’ above fit

into overall training? • We must reverse our habitual misunderstandings/not

wanting to face facts of life • We must stop deceiving ourselves• We must stop wasting time on blame or regrets of the

past and get to work• THIS FOUNDATION IS NECESSARY TO GET USED TO THE

FACTS OF LIFE.• MUST GET RID OF MISCONCEPTIONS IN ORDER TO

WORK TOWARD THE AWAKENED HEART.

• END OF PART I – THE PRELIMINARIES

II. Actual Training of the Awakened Heart • As we have heard before, there are two types of Awakened

Heart or Bodhichitta1. Bodhichitta in relation to seeming truth/phenomenal

world/habitual tendencies 2. Finding absolute truth

• Most teachings start with Bodhichitta in conventional world and work up to Bodhichitta in ultimate truth

• This teaching begins with ultimate truth • Why is the order reversed? Because it makes sense in practice.

1. In meditation practice we try to understand how things really are – with no substantiality or ‘empty’

2. Then we get up and go about our activities in the conventional world between meditation practices

2 facets of the Awakened Heart

1. One facet which is in contact with the actual truth

2. One facet which is in contact with the phenomenal world

2 sets of three

Three fold structure of the practice: 1. A way into the practice2. The practice3. Fade out/conclusion

Three reliable sources of support: 4. Buddha – someone free of samsara to relate to5. Dharma – the genuine path6. Sangha – good companions who do not lead us

astray These three sources of support are needed until we reach enlightenment.

Intentions (way into the practice) • Remember the trainings are important not just

for our self, but for ALL beings• The teachings/process is important for all

sentient beings• Direct the heart with appreciation to all great

teachers and try to tune into their positive mind stream• Put oneself in the right state of mind

A word to beginners• The teaching may seem horribly complex at first

impression• But when the day comes that we want to undertake

the JOURNEY or PATH to tame our problem mind, we will need some basic provisions• These detailed teachings are the ‘provisions’ or

practical advice for the path or journey• Taking a detailed approach makes us aware of the full

picture1. We are fully informed of the foundation 2. We know what to do in the middle3. And, we know what we can expect as a result of the

training – know where we are trying to go

Continued word to beginners

• Ultimately, not just some exotic ideas, but practical steps aimed at taming our unskillful mind • If we can tame unhelpful emotions, then we

will be happier– thus these trainings are intended to be very helpful to us• This is not just some random elaborate

practice aimed at increasing arrogance or adding to our habitual self clinging.

Summary of getting into the practice• Get into the right state of mind by • Recalling the support or resources of the Buddha,

Dharma and Sangha• AND the motivation to practice for the benefit of

all beings • This motivation then leads to 7 detailed

preparatory steps

7 step prayer/approach (1)

1. Greeting or Appreciation (Homage)Start with greeting or appreciation of all those past enlightened or awakened hearts such as the Buddhas & bodhisattvas. Literal and/or figurative prostrations to recognize the good qualities of these beings.

2. Contributions (Offerings)Make literal and/or imagined offerings of good things in appreciation of the beings honored in step one. This will increase our feelings of well being, decrease our poverty mentality.

3. ConfessionAdmit our past shortcomings and make resolution to do better in presence of the imagined superior beings. Inner resolution helps as antidote to faults – best antidote is wish to do something good for all beings (bodhichitta).

7 step prayer/approach (2)

4. RejoicingRejoice in the good qualities of the visualized beings. If we can simply train ourselves to AVOID jealousy toward others, BUT RATHER to rejoice in their good qualities – in some way we actually share in the benefits of their positive qualities.

5. Request teachingsActually ‘request’ not because teachers are stingy or lazy, but to develop a form of appreciation. Also assures teachers are not imposing rules on the students – teachings actually wanted.

7 step prayer/approach (3)

6. Urge the Buddhas and other beings to stay longer

This makes us appreciate the immeasurable benefits of their activities. If someone appreciates these beings it will help clear obstacles. If there is some appreciated it helps extends their life. Develops a skillful interconnection of beings. Similar to longevity prayers for the Dalai Lama.

7. DedicationDedicate whatever merit or good we get from the teachings to others, toward enlightenment of all beings. Clears the way for the benefits, prevents losing the benefits, prevents self clinging to the result.

Summary of points above

• Summarizing the teachings thus far:• All has been related to preparing the mind

for the actual practice• Now we actually turned to the central

practice

ACTUAL PRACTICE

• Sit straight but relaxed • Count breaths without distraction to 21• Then stay in the natural, undistracted,

unmanipulated state of mind

Explaining Bodhichitta in relation to ultimate truth• In root verse• Think of all the phenomenal world as occurrences in a dream

• Absolute bodhichitta has to do with how the world really is, rather than how it ordinarily appears

• Habitually we think outer appearances and our inner mind are separate

• In dream all looks real – which is an analogy to our everyday life – seems more real than it is

• If the way things appears is not how they really are, we may ask why do they appear that way? • Because of stored habits of perception from our base memory

storehouse

Habitual seeing

• We think outer appearances are ‘real’ • BUT point is that what appears is just ‘our perception’

– all happens in our mind.• So, what is mind?• Cannot pinpoint where it started, • Or, where it is now• Or, where it will go • Beyond description in its arising, ceasing and abiding

• These indescribable characteristics are called ‘emptiness’ which is the true nature of our mind

Emptiness• In looking for mind we have to admit• No color or particular shape and don’t know exactly where it

resides - inside, outside, or in between? • Having gained clarity that mind is not solid and identifiable • Only meaningful conclusion is to just RELAX and let it be without

alteration • Usual error is to perceive outside world as separate from inner

mind -- so we get stuck in samsara• Extremely important to let go of trying to put characteristics

on the mind• Even giving it the nice label of ‘emptiness’ can be an error

• Usual error is to grasp and take things too seriously • JUST RELAX ! !

Levels of consciousness• First five levels of consciousness are the 5 senses – eye, ear,

smell, taste, touch or body consciousness • 6th puts a label on prior 5 – I see red, taste sweet etc .. • 1st five levels of mind should be left as they are • 7th consciousness is where the problems begin – nyon yi –

emotional, judgmental, adding a concept to basic perceptions – I love red, I don’t like sweet …

• Try to stay with first six levels … • Rest in the fresh awareness of what you see or hear – this resting

or letting be is called vipasshana or clear seeing• Seeing these perceptions of color etc is not a problem as long

as left dreamlike• Don’t try to impose some extra attachment, aversion etc on them

through judgmental labels

Summary on ultimate reality• Discussion above on consciousness is layout of how we can

work toward seeing ultimate reality • This is a process of training • Can’t expect it all to come in short time (though it has been

known to happen in rare cases it normally takes training) • Above discussion is about how Bodhichitta or Awakened Heart

works in relation to absolute truth.• Portion below this is how Bodhichitta or the Awakened Heart

works in relation to the phenomenal world.

Bodhichitta in phenomenal world vs. absolute level• Generally speaking an Awakened Mind

does not see the appearances of this life as ‘true’• BUT we have to prepare ourselves to get

to that kind of perception• Because normally as humans, we do still

have a habit of taking phenomenal objects, events and emotions seriously

Training the mind in the Awakened Heart• We let friendliness and compassion grow• BUT do not have to create them newly from

scratch • We all inherently have the capacity for an

Awakened Heart • But when we grasp at an “I” and have negative

emotions our positive natural qualities are covered• If we will nurture our inherent positive qualities

they will have a chance to manifest

Training in Bodhichitta relative to the phenomenal world• Idea of ‘for the sake of all beings, I want to reach

the state of Buddhahood’ • Two approaches• This main training is in 7 steps• Also, an alternative training is Shantideva’s

approach of two steps1. Training in equality of self and others2. Exchanging self and others

7 step approach per Atisha (1)

Gradual development in 7 steps: 1. Think all beings in the past have been our Mother

Mother stands for unspeakable kindness. Would not be here if her body had not nurtured us for duration of pregnancy. Classical explanation is that our Mother is kindest person. Every Mother also had a Mother so it extends back in an infinite stream, so since there is no clear starting point it is possible that all current beings could have been our Mother at some point in the past.

2. Remember the kindness of our past Mothers who got us to this point

3. Feel an urge to repay that kindnessHelps put the focus on others, not ourselves. How can we enjoy a meal in front of any starving person if all might have been our Mother in the past.?

7 step approach per Atisha (2)4. Develop increasingly close feelings for all beings

Develop thoughts of great friendliness like “Why can’t every one be happy and stay that way?” “I wish everyone could be happy at all times.”

5. Remember the kindness of our past Mothers who got us to this point

Develop thoughts of great compassion like “why can’t every one be free of suffering” with the emphasis on EVERY SINGLE ONE rather than just friends and others who are close to us.

6. Develop an extraordinary motivation for goodDevelop a deep resolution that something great must be done to help beings, AND I MUST DO IT.

7. Bodhichitta in relation to the phenomenal world arisesGiving that our current mind capacities can not provide adequate help to beings, we resolve to get a ‘mind upgrade’ by doing whatever is necessary to reach the state of an enlightened Buddha.

Reaching Bodhichitta in relation to phenomenal world• To reach stage seven it takes 6 gradual causal steps or stages. • Text goes on to explain how to get to this mind set• Meditating on ALL beings is too wishy washy – therefore consider

particular people• Start with Mother, replace with some other kind person if your

relationship with your current Mother was problematic• Remember feelings of kindness, go on to friendliness, see their

suffering, develop urge to benefit• Extend this training to others beyond persons of known great

kindness

Shantideva’s approach • Step one: Consider how much we are all in the same boat –

same troubles, mental makeup, equal in wanting happiness• If we did not first accept the equality of others it would be

difficult to try to wear the other person’s shoes• Step two: Exchange oneself for others – also called tong len or

giving and taking • Sit and watch breath going in and out and join to it a heartfelt

wish• Using the out breath as a focus, think “May all my good qualities

go out to make others happy”• Using the in breath as a focus, think “May all their pain come to

me to relieve the burden from their shoulders”

Shantideva vs. habitual approach• Usually we are more interested in our self than

in others• Grasping at our self though is really the source of

our troubles• If there is any blame it is the error of grasping

at self• If there is any benefit it is from caring for

others • From beginningless time our problems arise from

grasping at self protection

Giving and taking

• Give: • All that is good in ourselves, things, feelings, anything

going well, even further good we might have coming in the future

• Take: • All negatives, problems/pain, wicked states of mind,

obstacles, future problems of the other person as well• Join these to the Out and In breaths.• Don’t really get the problems and sickness of others –

just training the mind • However if you should be such a rare practitioner as to

really take them on – rejoice rather than regret

Variation on giving and taking• Use imagination to see ourselves in a pure state, an

embodiment of pure compassion and train to have the same attitude as some pure being such as Avalokiteshvara• Think may all the Karma that made me Avalokiteshvara go out to

other beings• Blackness taken from other beings, white light sent to them• Can be joined to mantra of Om Mani Padme Hung

Bottom line on Bodhichitta or Wakened Mind of Compassion• If we cannot manage to exchange ourselves in this way:• Better forget about enlightenment …

• Enlightenment arises from the benefits of positive acts• Cannot come from grasping to protect one’s self • Grasping at the self does not given enlightenment but

a harvest of pain and frustration for ourselves and others

• Exchanging self and others is only cause for enlightenment

Questions• Q: How is this training related to ground, path, and fruition? Is

7th step the fruition?• A: No, developing awakened heart is where path starts. But

still great benefit in achieving even that level of maturity. Getting to this level, one is not an ordinary mortal anymore but a bodhisattva – enlightenment hero. No longer trapped by past negative actions and will bring good after this point. Will not be stopped by obstacles but appreciate the obstacles so this attitude has immeasurable value. Friendly hearted person is loved by all, not so uptight so others are also more at ease. If our only concern were personal benefit, still train in bodhicitta because this is the only way to lasting happiness.

• More than this was said … this is only a part …

Other issues in question period• Seed of enlightenment is awakened heart of bodhichitta• Need challenges to awaken the enlightened heart• Past is gone – no need to have anger or hold on to it• If something can be changed , do it; If can’t be changed, why

worry? • Easy to say, hard in practice

• What does it mean to rest in the alaya per some translations? • Alaya can mean 8th consciousness or the all ground. Used in 2

different contexts• 1) storage conscious – memory imprints in context of Mind Only

description of mind• 2) Or – way of all reality – leave perceptions/mental occurrences like

they arise without grasping • More like the second way, don’t make the mistake of just trying to

dull-ly not think.

More question issues• Q: How is 7 point mind training related to guru yoga? • A: Not directly involved though could be linked as an

appreciation of teacher’s qualities. Teacher can be used as an embodiment of love and compassion.

• Difficult to hear all questions .. apologies if your question & answer is not outlined here

• END OF PART II – Main Practice of Training the Mind in Bodhichitta …

• This was the end of the Evening Teaching on Friday July 16th … recap will appear at beginning of Part III notes

III. Transforming Adversity into the Path of Awakening • Recap from prior day:• Whether learning Dharma newly, reflecting on the meaning,

or putting it into practice --- it should be embedded in an attitude of bodhichitta/awakened heart

• Beings and their sufferings are unlimited• Think – Why couldn’t I free them all? • This is the reason we undertake teachings

• Considering the above, this training is one of 7 points of mind training – the Awakened Heart in relation to absolute truth and in relation to the phenomenal world

• Must consider the teachings in meditation and apply to the phenomenal world between meditation – apply to every day life

Starting point – awareness of how we usually act 1. If it looks nice -- we want it 2. If it is not nice -- we avoid it3. Otherwise – dully indifferent• These 3 items above are called the 3 mental poisons –

attachment, aversion, ignorance• This is the basic problem of all beings that needs changed to

achieve real happiness -- need change for our self and to share it with all sentient beings

Working with speech

• It may be helpful to work not just mentally but also through our speech• Saying things like• May all sentient beings be freed of their various

troubles • May I take those troubles on me • May their negative consequences arise on me and

all my positive qualities on them • Saying such words out loud helps the mind begin to take

this in and slowly become accustomed to this new way of thinking

Working with problems• On the other hand when we have troubles or problems then

we could • Think things like

• Other people have similar problems • How can I make these problems useful • Maybe there is some way I could take other people’s similar

problems on through this problem I am already experiencing

• There is a story about one of the Buddha’s former lives in which he and a companion were being forced to drag a heavy object in a hell realm• As the thought arose – since the heavy load must be carried

anyway, wouldn’t it be wonderful if I alone could bear this burden and my companion could be free …

• This event was said to be the origin of the idea of bodhichitta or the Awakened Heart

III. Taking Obstacles on the Path • We now turn from part II on Bodhichitta/The Awakened Heart

to part III of the seven points• We must face the fact that all the discomfort we face is in

itself a ripening of something unskillful in the past – this is true for everyone

• This section will teach us to take disadvantages and obstacles onto the path

• This section will tell us • Why we must change our attitude• And how to apply this in our life

2 ways to understand the Awakened Heart 1. In relation to conventional truth2. In relation to ultimate truth• Why do we suffer? • Boils down to our idea that there is a personal “I” to defend

which is the real source of our problems• Real problem is our idea of a self – • Don’t blame others -- blame this mistaken idea of real

self• Our real obstacle or enemy is not other people – but our

own EGO CLINGING • When other people seem like a pain or obstacle -- they

are really helping us stop ego clinging

Mechanism of our suffering• The self is not really findable yet we are trapped in confusion

1. Those with more than us – we are jealous of them2. Those with less than us – we look down on them 3. Those at the same level – we look on them as competitors

• We are always trapped as long as we think there is a self to defend

• Defending this false self always leads to unskillful behavior • Rather than thinking badly of or fighting with others – • Should be trying to fight off the real enemy which is SELF

CHERISHING • If we can recognize our grasping, we can free ourselves of it• The degree to which we can rid our selves of Self Clinging is

the degree to which we will have real happiness

Our relationship with others

• To reach the state of supreme enlightenment one MUST have good relationships with sentient beings• Generosity is not possible without others to

give to• Patience is not possible without people who

challenge and train us• What really has to take place is the shift of mind

that lets friendliness and compassion grow

From Obstacle to Benefit • May all their burden come on me … may all my positives be

shared with everyone• MOREOVER, when someone seems to be against us or to be

creating an obstacle• We should not be angry with them but analyze why they are

attacking us • Maybe they are basically angry or troubled• By attacking us, they are really causing themselves more problems• We should then feel compassion for these extra problems they are

causing themselves • We should then think – May they be free of suffering and reach

enlightenment through contact with us

• This scenario above illustrates taking an obstacle and turning it into a positive

Letting go of the body• We can connect the quality of generosity with the idea of

letting go of the body • We spend much worry on this body• We kill other beings for food, clothes, or beauty

• We can dedicate this body to be well-eaten by many (such as demons or bad forces?)

• We are training our attitude• Being willing to give our body as something useful • May the body be most delicious and give lasting pleasure

• With this attitude we developing an awakened heart

Summary of bodhichitta and phenomenal world• It is all about letting go of mental notion that there is some “I”

to defend• All suffering comes from trying to defend a personal “I”• All happiness from helping others

• This concludes the explanation of working with obstacles in the phenomenal world

• Now we turn to the absolute truth approach

Absolute truth approach

• Here we try to understand all unfavorable events and emotional reactions as just happening under mental confusion• Only the delusion/misperception is the problem• Things appear to be disturbed but they are not really • Analogy of a dream • Huge fire, flood, other catastrophes in the dream seem

quite real – but we awaken to find they were not• This is how confusion works – we take for true what

never was

Absolute truth approach cont.• In this approach we analyze how this confusion works• We have an impression of suffering, but it never really arose• Never truly came into existence • Truly unborn is characteristic of the dharmakaya – no real

existence• No real existing – connected with idea of nirmanakaya• No real ceasing – connected with Sambhogakaya• Union of these three above are called Svabhavikakaya• Four essence bodies are present in all apparent problems

• The understanding of these four essence bodies is related to more advanced study than the basic instruction today

The Awakened Heart in Practice• Essentially we need to increase goodness (accumulations) and

get rid of obscurations • Four practical applications

1. Accumulations – increase goodness2. Purification – ridding oneself of negativity3. Offerings to evil forces4. Offerings to Dharma protectors to bring favorable conditions

Accumulations – increasing goodness• To increase goodness• Appreciate those with superior qualities• Making offerings or giving appreciation creates a good mental

imprint • Also support those with lesser qualities • Train the mind for positivity

• All dislike suffering and want happiness, therefore • Look for causes of happiness to bring more positivity into your life • Get rid of the opposite • Watch out for the causes of suffering which are unskillful actions

toward others

Purification or ridding ourselves of negativity• To rid ourselves of negativity we must be very skillful and rely

on four strengths or powers1. Admitting our mistake

• Recognize that what we initially thought was the way to do things, was a mistake

• Feel sorry for or regret the action

2. Resolution not to do it again 3. Power of support – confess and make resolution in front of

visualized Buddha/great beings 4. Power of the antidote

Offerings

• Two more practical applications are 1. Making offerings to evil forces 2. Making offerings to Dharma protectors

to bring favorable conditions

Summation of Awakened Heart in Practice •We have an IDEA of unfavorable conditions• In practice we deal with these conditions

by turning the seemingly negative situation into fuel for a more Awakened Heart

• END OF PART III– • Transforming Adversity into the Path of

Awakening