The special technique for transforming the mind is contained in a poem called the “Seven Point Mind Training,” which is elaborated on here in a work called The Rays of the Sun by Hortön Nam-kha Pel. What we mean by mind, thought, or consciousness is a very complex topic. It is worthwhile analyzing what is meant by consciousness or mind, especially within the context of Buddhist teachings, because according to the Buddha’s teachings there is no creator god; all phenomena have arisen in dependence on their own causes and conditions. We have to analyze what those causes are.
Just as the heat of fire is not created by someone else, for it is the nature of fire to be hot, and just as it is the nature of water to be wet, so there is a something called consciousness or mind, on the basis of which we have feelings of pleasure and pain. In general, if we do not know the nature of a particular substance, we will not be able to transform or make use of it. If we do not understand a country’s climatic conditions, we will not be able to judge the right time for planting flowers. Similarly, in order to bring about transformation in the mind, it is important first to identify what mind or consciousness is. Then we have to see how the mind is transformed.
Whether or not you accept the existence of something called mind or consciousness, it is clear that everyone experiences pleasure and pain and that everyone seeks happiness and shuns suffering. This happiness that we seek and desire comes about because of the mind. Therefore, we must identify the nature of the mind and the process by which we can train and transform it. In fact, a transformation of the mind can be brought about only by the mind. So we need to examine whether there is a state in which we can be totally free of all the negative aspects of the mind and what the actual process is for reaching such a state of freedom.
Pain, pleasure, and suffering are dependent on their own causes and conditions. Therefore, it is important to identify the negative aspects of the mind, which give rise to suffering, and try to overcome them. Similarly, we can improve the positive aspects of the mind, which bring about happiness.
Mind training means a technique or a process by which we can transform or purify the mind. All the major world religions, especially Buddhism, have techniques for transforming the mind. But here a unique method has been devised to train our wild and deluded minds. The reason the text is called The Rays of the Sun is that it outlines a technique through which we can dispel the darkness of ignorance within our minds. This darkness of the mind refers to our misconception of self and our self-centered, selfish attitudes, the negative aspects of the mind. Just as the sun’s rays dispel darkness, this instruction dispels the darkness of ignorance.
At the beginning of his work, the author, Hortön Nam-kha Pal, who was a disciple of Tsong-kha-pa, pays homage to him as a sublime master, invoking his compassion. The words sublime master refer to Tsong-kha-pa’s great qualities, his having abandoned attachment to the temporal pleasures of the world and his achievement of the highest realizations.
In verses following the homage to Tsong-kha-pa, the author makes salutations to the Buddha, the author of the technique for training the mind, to the Buddha of the future, Maitreya, and to the Bodhisattva of Wisdom, Manjushri. The masters of the mind training tradition in Tibet, the Kadam teachers, are also mentioned. The author pays respect to the Buddha by elaborating his qualities, describing how he is the one who, motivated by strong compassion and love for sentient beings, practiced the six perfections and the four factors for ripening the minds of others, with the purpose of releasing them from suffering and leading them to liberation and the fully awakened mind.
Here, reflecting on how a navigator conveys a ship’s passengers to their destination, the author notes how the Buddha, piloting the ship of love and the awakening mind, leads sentient beings toward enlightenment. He too was once an ordinary being like ourselves, but due to the force of his compassion, he trained in the path and was able to transform his mind and achieve final enlightenment. It was compassion that motivated him to achieve such a state, it was compassion that perfected his achievement of enlightenment, and it was compassion that induced him to teach others according to their different interests and dispositions.
This is why the awakening mind is the root of all happiness and peace in the entire universe. In the long run it is the foundation for achieving the state of full enlightenment, but even from day to day, the more we are able to develop an altruistic attitude, the happier we will feel and the better the atmosphere we will create around us. On the other hand, if our emotions fluctuate wildly and we are easily subject to hatred and jealousy, from the very start of the day we will not even be able to enjoy our breakfast and our friends will avoid us. So unstable emotions not only disturb our own state of mind, they also disturb the minds of others. Such uneasy feelings cannot be blamed on someone else, for they are the result of one’s own state of mind. This is why an altruistic attitude brings a great sense of happiness and peace of mind.
The greater our peace of mind, the more peaceful the atmosphere around us. On the other hand, fear and distrust arise due to a selfish attitude and other negative mental states. A selfish attitude creates fear and insecurity, which in turn create distrust. So even for the people who have no special faith, it is important to have a peaceful mind. When the qualities of the Buddha are discussed, the awakening mind and compassion are always foremost among them.
CHAPTER 1 MOTIVE AND ASPIRATION
As Buddhists, whatever Dharma practices we do, whether we are saying prayers or giving or listening to teachings, we should begin by reciting the verse for taking refuge and generating the awakening mind.
I take refuge in the Buddha, Dharma, and spiritual community,
Until I attain the state of enlightenment.
By the force of generosity and other virtues,
May I achieve Buddhahood to benefit all sentient beings.
This verse encapsulates the essence of the Buddha’s teachings and especially those of Mahayana Buddhism, the Great Vehicle. The first two lines teach about refuge. The last two teach about generating the altruistic awakening mind.
All who take refuge have a feeling of closeness and trust toward the Three Jewels—the Buddha, the Dharma (his teaching), and the Sangha, the spiritual community of monks and nuns. This is the factor that determines whether or not you are a Buddhist. If you take refuge in the Three Jewels, you are a Buddhist; otherwise you are not. One can take refuge at varying levels of profundity, depending on one’s intellectual level. The more you understand about the nature of the Three Jewels, the more you will be convinced of their special qualities. Your seeking refuge in them will then be that much more stable and profound.
The way we seek refuge in the Three Jewels varies. One way is to entrust ourselves to the Three Jewels, viewing them as objects superior to us and seeking their protection, refuge, and support. Another way to seek refuge in the Three Jewels is to aim to become a Buddha one day by acquiring their supreme qualities of knowledge and insight. The two ways of taking refuge demonstrate differing levels of courage and determination. Some people seek the support and protection of a superior person in times of danger and hardship and need the backing of that person in order to accomplish whatever they set out to do. Such people are not really capable of doing things for themselves. However, others are more courageous. They might request some initial assistance, but they are determined to help themselves. They exert whatever effort is necessary to fulfill their wishes. They are intent on becoming independent, so they work hard to realize their goals and rid themselves of problems.
In taking refuge, there are also those who are not very courageous. They entrust themselves to the Three Jewels, praying that they may be given protection and refuge. They lack confidence and faith in themselves to ascend to the status of a Buddha. This is the attitude of people seeking only their own liberation from suffering and rebirth. Those seeking the liberation of all beings are much more courageous. They also entrust