Forty-Three Trainings for an Enlightened Mind

I offer my remembrance of his continual kindness to the special wisdom deity, Mawe Senge.

Regarding this exposition of Forty-Three Trainings for an Enlightened Mind, there are five topics: 

1. verses of offering and praise, 

2. commitment, 

3. preliminary practices, 

4. main practices, 

5. and summary and conclusion.

1: Verses of Offering and Praise [1]

In order to increase and spread the teachings as well as the holders of the teachings, I make this effort for the benefit of migrating beings.

With the constant devotion of my three doors, I prostrate to the assembly of lamas, enlightened ones, rikdzin, and sempa!

2: Commitment [2] 

The source of benefit and happiness is the enlightened ones and the sempa. Moreover, it comes from the experience and realization of one’s very own mind. Therefore, because it depends upon either realizing or not realizing, I will correctly realize my own mind.

3: Preliminary Practices

There are seven topics:

1. Meaningful Activities of Opportunity and Good Fortune

2. Abandoning the Homeland which is a Source of the Three Poisons

3. Relying Upon an Isolated Place Which is a Source of Good Qualities

4. Relying Upon the Lama Who is a Source of Blessings

5. Engaging with Virtue Which is a Source of the Path of Liberation

6. Quenching the Thirst for Cyclic Existence Through the Skillful Means of Understanding Impermanence

7. Going for Refuge in the Infallible Four Objects

1: Meaningful Activities of Opportunity and Good Fortune [3] 

Just like a wish-fulfilling jewel that is difficult to find, is the obtainment of the opportunity and good fortune of having a precious human body right now.

In order to liberate myself and others from the ocean of cyclic existence, continually without distraction during the day and night, I will watch the mind.

2: Abandoning the Homeland which is a Source of the Three Poisons [4] 

Attachment to friends and relatives is like boiling water. Hatred towards enemies is like a blazing fire. Designating what to accept and what to reject is like being enveloped in the darkness of close-mindedness. By abandoning the homeland, the root of virtue is established.

3: Relying Upon an Isolated Place Which is a Source of Good Qualities [5]

If I rely upon a very isolated, sacred place in order to be removed from the attachment of loved ones and the avoidance of those to be kept at a distance, it will exhaust karmic defilements and bring happiness to the mind. Good qualities will increase like the waxing of the moon.

4: Relying Upon the Lama Who is a Source of Blessings [6] 

I will always rely upon the authentic lamas. Through the power of continuously forcing upon the compassionate lamas, they point out my own essence. With the lamp of their blessings, a hundred doors within my dark mind are opened.

5: Engaging with Virtue Which is a Source of the Path of Liberation [7]

In order to quickly travel the path of liberation, from this very moment until I obtain the essence of enlightenment, I will not commit even a single non-virtuous or wrongful act. Instead, I will engage in the collective, perfect qualities of virtue.

6: Quenching the Thirst for Cyclic Existence Through the Skillful Means of Understanding Impermanence [8]

The phenomena of cyclic existence are countless and vast. Their self-nature is impermanent like a magical illusion. 

Having abandoned grasping and desire towards my life force, physical body, power of influence, and possessions; I will continuously meditate upon impermanence. 

7: Going for Refuge in the Infallible Four Objects [9]

The worldly deities themselves are trapped within the prison of cyclic existence and do not have the ability to protect others. Because of that, I ask for protection from you, the supreme objects who have the ability to protect from every fear.

4: The Main Practices: The Path for Each of the Three Kinds of Individuals

There are three categories:

1. The Path for Individuals of Lesser Capacity: Realizing that the Result of Wrongdoing is Suffering and Misery which Becomes the Reason to Avoid Non-Virtue

2. The Path for Individuals of Average Capacity: Realizing the Impermanence of Worldly Happiness and Seeking Liberation

3. The Path for Individuals of Higher Capacity: Meditating Upon the Inseparability of Emptiness and Compassion

1: The Path for Individuals of Lesser Capacity: Realizing that the Result of Wrongdoing is Suffering and Misery which Becomes the Reason to Avoid Non-Virtue [10]

It is said that all of the intense, overwhelming suffering of the three lower realms is the result of negative actions. Therefore, even at the threat to the life force, I will be definitive in my mind to not ever engage in negative activity.

2: The Path for Individuals of Average Capacity: Realizing the Impermanence of Worldly Happiness and Seeking Liberation [11]

Worldly pleasures are like a dewdrop at the tip of a blade of grass. They are all momentary and impermanent. The supreme state of liberation is never deceptive. Therefore, I will concern myself with taming my mind.

3: The Path for Individuals of Higher Capacity: Meditating Upon the Inseparability of Emptiness and Compassion [12]

There are three categories for liberating from the extremes of cyclic existence and nirvana:

1. Generating the Mind of Enlightenment

2. Meditation Practice of a Sempa Intent on Enlightenment

3. The Five Precepts of Training

1: Generating the Mind of Enlightenment

The sentient beings of the three worlds have the same nature as my own mother and father. What benefit is my happiness when they are suffering? Because of that, in order to liberate the limitless sentient beings from the ocean of suffering and misery, I will generate the mind of enlightenment.

2: Meditation Practice of a Sempa Intent on Enlightenment

There are two kinds:

1. The Two Activities of the Relative Mind of Enlightenment

2. The Two Activities of the Ultimate Meaning of the Mind of Enlightenment

1: The Two Activities of the Relative Mind of Enlightenment

There are two subdivisions:

1. Exchanging One’s Self with Others During Meditative Equipoise

2. Bringing Post-meditation Experiences to the Path

1. Exchanging One’s Self with Others During Meditative Equipoise [13]

Without exception, suffering and misery arise from desiring happiness for only myself. A perfect buddha arises from a mind that benefits others. Because of that, I will develop the doubtless ability to exchange my happiness with the suffering of others.

2: Bringing Post-meditation Experiences to the Path

There are ten subdivisions:

1. Bringing Deprivation and Oppression to the Path

2. Bringing Destruction to the Path

3. Bringing Slander and Disregard to the Path

4. Bringing Criticism and Blame to the Path

5. Bringing Mistreatment from Family Members to the Path

6. Bringing Mistreatment from Strangers to the Path

7. Bringing Disadvantages to the Path

8. Bringing Wealth to the Path

9. Bringing Restraint to the Path

10. Bringing Attachment to the Path

1: Bringing Deprivation and Oppression to the Path [14]

Towards anyone who takes all of my food and wealth, even though they carry away everything, just like a mother would generate loving kindness for her child, I will dedicate my virtue of the three times for them.

2: Bringing Destruction to the Path [15] 

Without any fault of my own, even if someone is cutting off my head or destroying my body or life force, I will compassionately accept their wrongdoing onto myself. And even more than that, I will also guide them along the path of enlightenment. 

3: Bringing Slander and Disregard to the Path [16]

Even though someone continually expresses unpleasant things about me to the entire world, I will maintain a mind of kindness and speak only about their good qualities.

4: Bringing Criticism and Blame to the Path [17]

Even though someone in the midst of a group of many people accuses and insults me even though I am blameless, remembering that I practice virtue, I will resolve to act respectfully and joyfully towards them.

5: Bringing Mistreatment from Family Members to the Path [18]

Even though the people that I love such as my mother, father, and children always treat me like an enemy, I will love them with a special kindness like one has for a child that has been stricken with an illness.

6: Bringing Mistreatment from Strangers to the Path [19]

Even though a person that is an equal to me insults and disrespects me because of the influence of their pride, I will be respectful towards them just like the lama that I hold at the crown of my head would act towards them.

7: Bringing Disadvantages to the Path [20] 

Even though I have used up all my food, money, and possessions, and I am in bed with sickness throughout my entire body, I will not blame anyone for the happiness of others or for my own suffering. If I had not committed any negative actions in the past, then suffering and pain would not exist for me.

8: Bringing Wealth to the Path [21]

Even though my fame pervades the three thousand-fold universe, I am respected by many people, and I have prosperity like that of a wealth deity; if I do not understand that worldly possessions are without essence, I will learn that nothing can fill an empty mind.

9: Bringing Restraint to the Path [22]

If I do not subdue the enemy of my own five poisons, enemies from outside will increase. Therefore, the great abiding nature and the army of compassion will subdue the illusory enemies of my mind.

10: Bringing Attachment to the Path [23]

The qualities of desire and attachment are like salty water. No matter how much you drink, the craving will only increase. Having immediately renounced whatever material things are desired or yearned for, I will understand that what I have is enough and feel content.

2: The Two Activities of the Ultimate Meaning of the Mind of Enlightenment

There are two subdivisions:

1. Meditative Equipoise Free From Elaboration and Without Fixation Upon an Object

2. The Three Categories of What is Liked, What is Disliked, and Suffering and Misery

1: Meditative Equipoise Free From Elaboration and Without Fixation Upon an Object [24] 

Without exception, the appearances during the day and night are my own mind. The mind’s essence is unfabricated and the abiding nature is free from extremes. 

If I know that essence, the knot of subject and object is released. In that way, I will look at the mind that is free from elaboration and without fixation. 

2: The Three Categories of What is Liked, What is Disliked, and Suffering and Misery

There are three subdivisions:

1. Giving Up Clinging to the Truth of What is Liked

2. Giving Up Clinging to the Truth of What is Disliked

3. Giving Up Clinging to the Truth of Suffering and Misery

1: Giving Up Clinging to the Truth of What is Liked [25]

When I encounter objects that are attractive and beautiful, even though they are lovely like the colors of a rainbow in summer, the realization of the natural state provides insight into the truth of their lack of any inherent existence. Because of that, I will understand the meaning of giving up clinging and craving towards them.

2: Giving Up Clinging to the Truth of What is Disliked [26]

When I encounter foul objects that I dislike, I will understand my mind’s delusion and know the truth of their lack of any inherent existence. I will see them just like a dog or pig who doesn’t distinguish between anything as being either clean or dirty, or as either gold and silver or rocks and stones.

3: Giving Up Clinging to the Truth of Suffering and Misery [27]

All the many kinds of suffering and misery are like a dream. It is utter delusion to cling to them as true. In this life when I encounter unpleasant or adverse circumstances, I will see them as illusory self-appearances that are not established as having any truth whatsoever to their existence. 

3. The Five Precepts of Training

There are five subdivisions:

1. The Six Transcendental Practices

2. Training According to the Four Kinds of Phenomena Mentioned in Sutra

3. Training in the Way to Remove Emotional Afflictions

4. Training to Accomplish Benefit for Others

5. Dedicating Virtue for Complete Enlightenment

1: The Six Transcendental Practices

There are six subdivisions:

1. The Perfection of Generosity

2. The Perfection of Ethical Discipline

3. The Perfection of Patience

4. The Perfection of Diligent Effort

5. The Perfection of Concentration

6. The Perfection of Wisdom

1: The Perfection of Generosity [28]

Through the ability to let go of the life force and the physical body by relying upon enlightenment, giving away precious things, clothing, food, wealth, possessions, and power is without attachment or greed. Whatever is desired is continuously given away to other migrating beings.

2: The Perfection of Ethical Discipline [29]

Even though one’s view is vast and open like the sky, maintain behavior that conforms to mankind. Without ethical discipline, the goals of self and others will not be accomplished. Without losing control, continuously maintain ethical discipline.

3: The Perfection of Patience [30]

For those who are practicing to accomplish unsurpassed enlightenment, every opposition is like a precious treasure. Having generated the power of altruism and compassion towards all beings, they wear the armor of patience with everyone, both friends and enemies.

4: The Perfection of Diligent Effort [31]

In order to practice the path of liberation at all times during the day and night, you must have the kind of diligent effort that is like trying to extinguish your hair that has caught fire.

Those of you who want to accomplish benefit for migrating beings, generate this kind of diligent effort towards completely pure acts of virtue which are the source of good qualities.

5: The Perfection of Concentration [32]

By abiding peacefully, I can perceive with special insight. Wisdom clears away the darkness of cyclic existence and expands the mandala of knowledge. Like the four formless kinds of beings in the highest levels of cyclic existence, meditate with a transcendent concentration that is without distraction or doubt.

6: The Perfection of Wisdom [33]

Even though the previous five perfections have been presented, through the skillful means and knowledge of the supreme ones who wanted perfect buddhahood, realize the perfection of wisdom of the non-conceptuality of the three realms which is an unsurpassed and completely pure realization of a lack of self that is free from extremes.

2: Training According to the Four Kinds of Phenomena Mentioned in Sutra

There are four subdivisions:

1. Renunciation as a Result of Analyzing One’s Own Delusion

2. Renunciation of Speech

3. Renunciation of Clinging and Attachment to the Home of Benefactors

4. Renunciation of Harsh Speech

1: Renunciation as a Result of Analyzing One’s Own Delusion [34]

If I don’t look at my own self-appearing deluded condition, I might perform non-spiritual actions under the guise of spirituality.

Having looked at my own delusions in every way, without exception, I will discard the errors of delusion.

2: Renunciation of Speech [35]

Even for someone who has entered into the Great Vehicle, if they talk a lot, their concentration can become deluded.

Without commenting on the good or bad of self or others, I will contemplate what is inexpressible and unmodified. 

3: Renunciation of Clinging and Attachment to the Home of Benefactors [36]

Due to the karmic defilements of cyclic existence within a worldy household, listening, concentration, and meditation practice will become weakened if too much time is spent there. 

Therefore, acknowledge the support but renounce fixating and clinging to everything related to the homes of benefactors. 

4: Renunciation of Harsh Speech [37]

When harsh words are used to destroy the mind of others, it will degenerate the practice of generating a mind intent on enlightenment. Because of that, it is improper to harm the minds of others. Therefore, renounce the use of harsh words.

3: Training in the Way to Remove Emotional Afflictions [38]

If it is difficult to reverse the movement of the emotional afflictions or the five poisons with an antidote, seize it with the weapon of awareness through self-arising, self-liberation. Then, whatever afflictive emotion or five poison arises, it will immediately be conquered. 

4: Training to Accomplish Benefit for Others [39]

Having mindfulness, you can speak clearly and understand meaning. Rejoice in benefiting others with this condition of having attained a completely pure human body. Without distraction, work single-pointedly to accomplish benefit for others as being of the greatest importance.

5: Dedicating Virtue for Complete Enlightenment [40]

In order to clear away the suffering and misery of all migrating beings of the three realms through three-fold, completely pure wisdom, I dedicate every virtuous act that I have performed during the three times in order to attain the inseparable three bodies of enlightenment.

5: Summary and Conclusion

There are three subdivisions:

1. Relying Upon Genine Practice

2. Requesting Patience from the Holy Ones

3. Dedication of this Undertaking and Author’s Note

1: Relying Upon Genine Practice [41]

Although I am not a scholar and do not have the skill of delightful composition because of having an inferior intellect and little accomplishment, I have relied upon both the words of the Buddha and the scriptures of noble masters. Also, my own experiences have been expressed and it has been taught genuinely. 

2: Requesting Patience from the Holy Ones [42]

The mind of a buddha is without limitation. For me and those like me who are of lesser intelligence, it is unfathomable. 

I ask the objects of refuge and the scholars to be patient with whatever inaccuracies or mistakes there might be in this exposition. 

3: Dedication of this Undertaking and Author’s Note [43]

With both a relative and an absolute supreme mind of enlightenment, I dedicate the roots of virtue arising from this undertaking to all migrating beings. Until no one remains within the boundaries of either cyclic existence or nirvana, may everyone become like the essence of wisdom, Mawe Senge!

Composed by Sherap Gongyal.

May it be auspicious! May it be virtuous.