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What the Buddha has taught to make our lives meaningful and happy is wonderful. We all share common desires to be happy and not to be miserable. But how people go about fulfilling these aims can be very different. It largely depends on the individual’s mode of thinking. This in turn depends on the kind of instruction he or she has received as well as the person’s cultural background. The Buddha’s teachings discuss many ways of engendering compassion, patience, an understanding of reality, and so forth. The teachings include many impressive arguments that can help us discard negative states like hostility and violence. The Tibetan cultural heritage has been greatly enriched by the Buddha’s teachings. Consequently, our people enjoy great peace of mind. With the invasion of Tibet by the Chinese, many Tibetans have become refugees. Obviously, the life of a refugee is fraught with difficulties. I have met refugees from other parts of the world and found their attitude to be very different from that of the Tibetans. They are beset with anxiety and worries. By contrast, some Tibetans have told me that they were even able to do their spiritual practice while they were in the Chinese prison and that their time there was peaceful and fruitful.

It is essential that we preserve and promote the Buddha’s teaching, which, as a source of peace in the world, is of benefit to all sentient beings. Although every Buddhist should take interest in this, ordained monks and nuns have a special responsibility. Starting with myself, we ordained people must act scrupulously according to the monastic discipline. The vows of ordination should not be taken lightly. Anyone considering them should think very carefully beforehand and should have a strong sense of renunciation. Becoming a monk or nun does not mean entering an easygoing life of indulgence. On the contrary, a candidate for ordination should see the Buddha, who underwent many hardships in his spiritual quest, as a model. Some people may have the impression that merely holding certain ritual implements is all that is required to gain spiritual insight. They are clearly unaware of the sacrifice and effort involved in gaining actual insight.

In Buddhism, quality, not quantity, is what really counts. The Dharma is not preserved or propagated by force. So a greater or lesser number of monks and nuns makes little difference on that score. However, if the ordained people are unruly or misbehave, it harms the Dharma. I therefore insist on quality and have often stated that there is no use in simply having many monks and nuns. Some people object, but I have sound reasons for what I have said. The true value of Dharma can be revealed by ten good practitioners. Even one highly qualified practitioner can make the virtues of Buddhism shine.

There is great merit in taking ordination as a monk or nun if you do so in a proper manner and with the right motivation. Therefore, before deciding to do so, you should examine and confirm your intention. You should be aware of the benefits and purpose of what you are doing. Change should begin with mental transformation. Mere physical change does not achieve the whole purpose. Those who lack a commitment to mental transformation and misbehave set a bad example and cause the people’s faith to decline. So when I talk about quality, I am referring to people gaining a proper understanding of the Dharma and putting those teachings into practice in their daily lives.

These days, there is some religious freedom in Tibet. People are allowed to become monks and nuns and to rebuild some of the monasteries destroyed by the Chinese. Some Tibetans who have lately visited Tibet have told me that the monks and nuns there have not had a proper religious education and only engage in performing ritual. Others have had the impression that the monks and nuns in Tibet are really religious minded and dedicated to the pursuit of spiritual practice. Rebuilding the sacred Buddha Dharma must be done with the utmost care and attention.

The text I am reading from, The Rays of the Sun, opens with the following verses:

Arising from the source of love and compassion

The ship of the awakening mind is well launched.

Above it billow the great sails of the six perfections and the four ways of amassing disciples,

Which are driven by the wind of enthusiastic effort that never slackens.

Perfectly it carries embodied beings across the ocean of the cycle of existence

Landing them on the wish-fulfilling jewel island of omniscience.

I prostrate, placing my head at the feet of the leaders of the spiritual lineage:

The Subduer who is our supreme navigator, the powerful [Buddha];

Maitreya and [his followers] Asanga, Vasubandhu, and Vidyakokila;

Manjushri and [his followers] Nagarjuna and the supreme wise saint Shantideva;

The master of the Golden Isle [of Sumatra] and [his disciple] the noble Atisha;

And [his Tibetan disciple] Drom-tön-pa and his three spiritual brothers [Po-to-wa, Phu-chung-wa, and Chen-nga-wa].

In these lines homage is paid first to the Buddha Shakyamuni as the supreme navigator who expounded the perfect path based on his own experience of the awakening mind and the six perfections (generosity, discipline, patience, effort, concentration, and wisdom). The lineage of far-reaching altruistic activities was passed from Maitreya to Asanga to Vasubandhu and down to his followers. The lineage of profound insight was passed via Manjushri to Nagarjuna and then to Shantideva. The great Indian master Atisha became like a confluence of both these traditions, and what is known as the lineage of the blessings of the practice was passed from him to Drom-tön-pa and the subsequent followers of the Kadampa tradition—the twelfth– and thirteenth century Tibetan practitioners following Atisha noted for the purity and the unpretentiousness of their practice. The author pays great respect to them all.

I prostrate at the feet of the great emanation of Manjushri, Tsong-kha-pa, the second conqueror of these degenerate times,

Who propounded the individual spiritual paths

Of these great pioneers with extreme lucidity and coherence.

The author was a direct disciple of the great Tsong-kha-pa and pays special homage to him by recounting some of his preeminent qualities. Tsong-kha-pa is venerated as among the greatest of Tibet’s saintly scholars. He had fathomless knowledge of both sutras and tantras. His collection of writings testifies to his scholarly credentials; he wrote eighteen volumes altogether. In writing his own treatises, he studied numerous classical Indian texts thoroughly and did exhaustive research to ascertain their intention. When we study his works, we can really appreciate his scholarly acumen and precision. He was especially distinguished for discussing the more difficult and finer points of philosophy, which was rare among the great scholars in Tibet. Bu-tön, a renowned scholar of the previous generation, wrote very extensively, in fact more than Tsong-kha-pa, but he did not deal with philosophical points as thoroughly. Because of this, there is a saying among the scholars of Amdo, northeastern Tibet, “If you need references, consult Bu-tön, but if you have philosophical doubts, consult Tsong-kha-pa.”

When we study the works of different writers, we get some feeling for their personalities. Some go into great detail but are not very clear and precise when it comes to stating theoretical positions. Others are more concise and straightforward when it comes to theories and philosophical tenets. Writers reveal their own personalities in their writing. They are like the human face. Even though everyone has the same number of features within the small area of the face—two eyes, one nose and so on—still no two faces are identical. There are as many different faces as there are people.

Supreme among his wonderful teachings

Are the means for activating the awakening mind.

I shall expound his perfect teaching with absolute accuracy;

Those fortunate to follow the way of the Great Vehicle should pay close attention for true appreciation.

There is a fine tradition according to which writers begin their work by stating their commitment to compose. This serves as an encouraging stimulus to complete their project. Our author here says that he is going to compose his text according to the instructions of his master. Tsong-kha-pa wrote nothing exclusively concerned with mind-training teachings. His disciple, Nam-kha Pel, wrote this text as a supplement to Tsong-kha-pa’s works.

This mind training is called an ear-whispered transmission because its teachings are passed orally from teacher to student. First it gives a historical account of the tradition and then discusses the meaning of the actual text. To demonstrate the greatness of this instruction, the historical account quotes the “Seven Point Mind Training,” the poem by Geshe Che-ka-wa that I explain in this book.

The essence of this nectar of secret instruction is transmitted from the master from Sumatra.

All of the extensive teachings given by Buddha Shakyamuni, the collection of 84,000 teachings, are meant for removing our mistaken attitude, the misconception of self, and for training our minds to benefit others. All these teachings are meant for removing the collection of 84,000 disturbing emotions, as well as birth, sickness, old age, death, and the other sufferings generated by them. Such instructions are referred to as nectar. The Sanskrit term for nectar means “that which grants immortality.” A skilled physician who knows how to administer such nectar properly can relieve a patient from sickness and even death. Similarly, through following such instructions as these, we can be liberated from such problems as death, old age, and so forth.

The practice of the awakening mind is like just such an elixir. If you practice in the tradition of those intent on personal liberation, of course you can attain freedom from death, old age, birth, sickness, and even the cycle of existence. But it is only by generating the awakening mind, supplemented by other practices, that you will be able to attain the state of Buddhahood. Therefore this practice of mind training, which is a means to generate the awakening mind, is actually the essential practice. This instruction is called the essence of the nectar because by following it you can achieve the state of immortality, which is actually liberation. There are two methods explained in the Buddha’s teachings: the method that leads to achieving personal liberation and the method that leads to the fully awakened state of a Buddha. All these traditions were held by the great teacher from Sumatra, known as Ser-ling-pa. Atisha (982–1054 C.E.) received his training in the awakening mind especially from Ser-ling-pa.

Atisha, the great Indian master, had coundess disciples in India, Kashmir, Nepal, and Tibet, but of these the greatest was Drom-tön-pa (1005–1064). He was the real holder of the lineage of Atisha. He was a great practitioner, who even to ordinary perception had achieved the awakening mind. It is due to his kindness and hard work that the Kadampa tradition came into being in Tibet. Drom-tön-pa in turn had many outstanding disciples, but there were three main ones, Poto-wa, Chen-nga-wa, and Phu-chung-wa, known as the three Kadampa brothers. Chief among these was the great spiritual master Po-to-wa (1031–1106), who inherited the mind training lineage. Po-to-wa was extremely successful in developing the Buddhist doctrine and focused primarily on the thorough practice of the six principal texts of the Kadampas.

Po-to-wa’s main practice was generating the awakening mind. He had more than two thousand disciples from all regions of Tibet determined to attain liberation. Two from central Tibet were compared to the sun and the moon, the great Lang-ri Tang-pa Dorje Seng-ge (1054–1123) and Sha-ra-wa Yön-den Drak (1070–1141). Sha-ra-wa possessed the complete instruction and transmitted his lineage to more than 2,800 monks. Of his four principal disciples who were responsible for passing on his lineage, Che-ka-wa was responsible for the teachings on mind training and generating the awakening mind.

Che-ka-wa once heard the “Eight Verses for Training the Mind” by Lang-ri Tang-pa, which caused him to develop a strong interest in this teaching. He visited Lhasa in search of more teachings on mind training. Some of his wise friends told him that because a spiritual master of the Great Vehicle tradition should be worthy of esteem, he should seek out either the great Sha-ra-wa or Ja-yul-wa. Accordingly, he visited Sha-ra-wa, who was staying at the House of Sho in Lhasa. When Che-ka-wa arrived, Sha-ra-wa was giving a teaching on the levels of those who aspire for liberation. At first Che-ka-wa was not very impressed, because he did not find what he was seeking. The mind training practice of exchanging oneself with others in order to develop altruism was not even mentioned. Afterward, he felt confused and began to wonder whether such a practice of mind training still existed and whether this master possessed the lineage.

The next day, while the monks were making their alms round, Che-ka-wa found the great master circumambulating a stupa. He immediately spread out a mat and asked him respectfully to sit down, saying, “I would like to discuss with you certain things about which I am unclear.”

Sha-ra-wa replied, “Since you are a great teacher yourself, what is it that is still unclear to you? I explained everything very clearly when I was seated on the religious throne.”

Che-ka-wa then recited the “Eight Verses for Training the Mind” and said, “There are practices here that are useful when, because of my untamed mind, I sometimes face problems like not finding a place to stay or being harassed by others. If I do this practice of mind training, giving the benefit to other people and accepting defeat for myself, I find it very useful. Sometimes, of course, it is extremely difficult to put such mind training into practice, so what I want to ask you is, is mind training appropriate to practice, and can it become a cause for attaining Buddhahood?”

Then Geshe Sha-ra-wa, who was actually turning the beads of his rosary, said, “There is no doubt about the usefulness of the practice of mind training. Of course, whether it is suitable for you or not is a different matter. If you do not desire Buddhahood, that is one thing, but if you really wish to attain enlightenment, then this practice of mind training is essential.”

So his actual answer was, “Whether you like it or not, if you really desire Buddhahood, then mind training is the only way.” Che-ka-wa thought that since his reply was so forthright, Sha-ra-wa must have great personal experience of the teaching. Next he asked, “Since this mind training instruction is an authentic teaching there should be scriptural references for it. Can you tell me what the source is?”

Sha-ra-wa replied, “Who would not regard it as derived from the work of the exalted Nagarjuna? The authentic source of this teaching is to be found in his Precious Garland, where it says, ‘May their unwholesome deeds bear fruit for me. May all my virtue bear fruit for others.’”

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 People’s Republic of China—an enormous power. That is why I sometimes joke with people that if the Dalai Lama did not have some understanding of the Dharma to fall back on, he would be taking sleeping pills by now. But I do fine without them. Even though I do not have any spiritual realization, some understanding of the teachings greatly helps in times of despair. The Buddha taught that as long as you conceive of true existence and as long as you are dominated by self-centeredness, you will have no peace or happiness. These fundamental teachings help you relax when things go wrong and equip you to face hard times. The oppression and persecution the Tibetans have suffered and continue to suffer under Chinese rule is one of the greatest human tragedies. But just being negative about the situation is not constructive, and losing heart does not help us solve problems. So, in the light of the Buddha’s teachings, we should develop courage.

The Buddha has taught that all sentient beings have been kind to us at some time during our past lives. Even our enemies give us the best training in patience. When we reflect on these holy instructions, in a way we should feel grateful to the Chinese. If we were still living in the same old system, I very much doubt that the Dalai Lama could have become so closely acquainted with worldly reality. I used to live in a very sheltered environment, but now that we are in exile, there is no stigma attached to facing reality. In our own country, we could pretend that everything was in order because it was shrouded under a cloak of pomp and show. I had to sit on a high throne assuming the attitude of being the Dalai Lama. Some of the older officials will recall that in Lhasa our government officials were more concerned about elaborate functions and their rich clothes than the nation’s welfare. They felt they could afford to pretend that everything was fine even when disaster was looming on the horizon. It is quite possible that. I could have become narrow-minded, but because of the Chinese threats and humiliations, I have become a real person. So what happened in Tibet can be seen as a blessing in disguise.

Our contact with the outside world is another positive effect. If it were not for the Chinese invasion, we might still be sunk in our old system. The old Tibet was very conservative, and there was hardly any room for new developments and reforms. But the rapidly changing world has had some influence. Now our religion and culture are recognized as part of the world’s valued heritage. Tibetans have become known around the world and have gained some recognition.

I, too, have had good contact with many people of other faiths. Through exchanging ideas I have gained many friends around the world. Such contacts provide moral support so we no longer feel lonely. After I received the Nobel Peace Prize, people refer to me as a promoter or champion of world peace. At times it is embarrassing; I have done nothing for world peace. I try to generate compassion and meditate on equalizing and exchanging self with others. These practices are for my spiritual development. Thinking about and meditating on nonviolence is also part of my spiritual practice. So what have I done for world peace? I received the title of Nobel Laureate and some money without having to do anything for it.

One thing that is certain is that these mind training teachings have greatly benefited me. When I meet different people and exchange ideas, my understanding of them becomes more obvious. The practice of developing a kind heart and an altruistic attitude gives great inspiration and helps us relax and broaden our perspective in times of despair. We must see the mind training teachings in this light. The instruction to transform adversity into a favorable situation is exceptionally valuable.

In this age of degeneration, sentient beings cannot bear their own sufferings and rejoice when their enemies are afflicted. However, putting into practice this instruction for transforming adversity into favorable conditions for achieving enlightenment will be very powerful and effective. In our modern world there has been great material development and far-reaching intellectual achievement, but anxiety remains. Generally, when we meet with adverse circumstances, they cause us to lose our tempers, our powers of judgment fail, and we become discouraged and depressed. But for a practitioner of mind training, these adverse circumstances provide favorable conditions, just as poison can sometimes be transformed into something beneficial like medicine. When the very circumstances that cause ordinary persons to create disturbing emotions can be transformed into favorable conditions, it is really marvelous. A practitioner who can do this is called a person of great intelligence, a person of great capacity.

Although I do not claim any high realization in the practice of mind training, I have sincere admiration for and faith in this instruction. So when I hear things being said against me and when I meet with adverse circumstances, I try to apply the instructions outlined here. A practitioner who can transform adverse circumstances into favorable conditions will be affected by nothing. Whether that person is traveling or staying in one place, eating or doing anything else, he or she will be constantly aware of working for other sentient beings. Deep down, such a person is calm and free of anxiety. The body becomes a realm of joy, because no external circumstances can disturb that person’s presence of mind. The body could also be called a conflict-free zone, because for that person, there is no inner conflict and no external circumstances can upset him or her.

Adverse circumstances can actually serve as a stimulus of progress in our practice. What is being taught here is a method to decrease the grip of self-centeredness and increase the wish to ensure the welfare of others. Even in this world we see that kindheartedness, an altruistic attitude, is the root for securing peace in the world, whereas a harmful selfish attitude is the source of conflict and unhappiness. So, regardless of the question of life after death, even within this life the mind training instructions yield great benefits. Of course, an altruistic attitude should be reinforced by wisdom. This union of wisdom and compassion is very important. Altruism by itself is not very powerful. So the altruistic attitude that is the target of this instruction is reinforced by wisdom, which is something truly marvelous.