How to integrate Dharma into your life
Geshe Gedun Tharchin
"The essence of the quintessential teachings is the application of the five forces" The Seven Points of Mind Traning
THE FIVE POWERS
The ancient Kadampa practitioners (the fundamental and most mystical school of Tibetan Buddhism, based on the extreme simplicity and straightforwardness of being) were at the forefront of the direct approach to essential Dharma practice in ancient Tibet, led by the esteemed Master Atisha. Their primary daily training consisted of cultivating the heart of bodhicitta through dedicated practice, and later their method of Dharma practice and meditation, known as lo-jong or Mind Training, became the foundation of all Buddhist schools in Tibet.
These practices are rooted in the teachings of the Prajnaparamita Sutra, the Bodhisattvacharyavatara Shastra, the Ratnavali Shastra and Nagarjuna's letter to a friend. The basic aim of Lo-Jong is to cultivate and develop the heart of bodhicitta, great compassion and insight into emptiness.
The practice of Lo-Jong is outlined in the Seven Points of Mind Training, and the fourth point specifically discusses how this practice should be incorporated into one's life.
The five forces or points of strength, sometimes translated as "powers", are
1. Intention
2. Virtuous action
3. Repudiation
4. Prayer
5. Familiarization
The basic instruction is to use the five powers, which encapsulate the essence of the practice and can be applied consistently throughout the day.
Lo-Jong emphasises the importance of practising these five powers. They are instructions concentrated in the heart and provide us with the essential tools to grow on the path and achieve enlightenment.
These powers are intrinsic to us and come from the heart; they are not external or alien to us, but are already present in our hearts and all we have to do is recognise them and activate them.
THE POWER OF INTENTION
The first of the five powers arises from motivation and is developed through determination and willpower and these three qualities are driven by our purpose or goal in life and the realisation of the meaning of life in the simple and natural actions of everyday life.
Determination implies awareness and self-knowledge, and in its practice we come to know ourselves deeply, we see clearly the richness of our values and the inescapable inner need to make them a reality in our lives. This purpose is characterised by deep aspiration, where our deepest desires become the driving force behind our actions.
Our desire for compassion drives us to strive for it, and our desire to live in service to the world compels us to make it a priority each day, but without allowing ourselves to be dominated by the impulse, determination allows our values to guide our daily intentions.
When we allow our hearts to guide us, we commit ourselves to persevere despite the obstacles we may encounter.
The true strength of determination lies in the unwavering commitment to diligence that defines the role of bodhisattvas. Our practice is not just for our own benefit, but to contribute to the greater good. This is the fundamental categorical imperative that must never be forgotten, and it is especially necessary to keep in mind when motivation is low, for it allows us to awaken our intrinsic goodness, which causes us to help ourselves and others, to be more fully alive.
Motivation is the basis for the other four forces, starting with the Intentional Force. It is essential to prepare the mind so that when you wake up in the morning you immediately set the intention to be carried out during the day, which is to cultivate bodhicitta by strengthening your determination.
The first of the five powers arises from motivation and is developed through determination and willpower and these three qualities are driven by our purpose or goal in life and the realisation of the meaning of life in the simple and natural actions of everyday life.
Determination implies awareness and self-knowledge, and in its practice we come to know ourselves deeply, we see clearly the richness of our values and the inescapable inner need to make them a reality in our lives. This purpose is characterised by deep aspiration, where our deepest desires become the driving force behind our actions.
Our desire for compassion drives us to strive for it, and our desire to live in service to the world compels us to make it a priority each day, but without allowing ourselves to be dominated by the impulse, determination allows our values to guide our daily intentions.
When we allow our hearts to guide us, we commit ourselves to persevere despite the obstacles we may encounter.
The true strength of determination lies in the unwavering commitment to diligence that defines the role of bodhisattvas. Our practice is not just for our own benefit, but to contribute to the greater good. This is the fundamental categorical imperative that must never be forgotten, and it is especially necessary to keep in mind when motivation is low, for it allows us to awaken our intrinsic goodness, which causes us to help ourselves and others, to be more fully alive.
Motivation is the basis for the other four forces, starting with the Intentional Force. It is essential to prepare the mind so that when you wake up in the morning you immediately set the intention to be carried out during the day, which is to cultivate bodhicitta by strengthening your determination.
The first aim should then be to prepare oneself completely for benevolence and to refrain from anger. The Kadampa Masters, as simple as they were profoundly wise, used a particularly effective technique to establish their intentions, which were engraved on the walls of their caves where they lived and meditated continuously. Some engravings, for example, were 'Don't let your mind wander', 'Don't get angry' and 'Develop bodhicitta'.
Our practice is aimed at self-transformation, which must be an indispensable basic goal for us. This commitment must always be kept in mind, especially when motivation is low. The aim is to awaken our inherent goodness with the intention of improving our lives and the lives of others. We have the energy to make this journey, we just need to see the meaning in the journey itself.
In daily practice, this can be done by taking refuge in the three jewels (Buddha, Dharma and Sanga), generating the bodhicitta and cultivating the four immeasurable thoughts (equanimity, compassion, love and joy).
It is also important to always have a clear vision and sincere will to realise the three principal aspects of the path (renunciation, bodhicitta and emptiness) and to assimilate this conscious attitude into the constant mental attitude and practice of the Threefold Daily Practice as an uninterrupted motivation.
THE POWER OF THE WHITE SEED
The second is the power of the white seed, which means virtuous action, and this means that every day we try to accumulate merit or more positive force, or white karmic potential, and the will to purify ourselves of negative potential. It is imperative to increase the positive power and reduce the negative potential.
The power of the seed of virtuousness acts as a catalyst for introspection into our inherent nature. It is believed that every individual already possesses the Buddha nature in their essence, which means that it is possible for everyone to realise the state of awakening and radical goodness.
In daily life, one can use various methods to focus on meditation and develop the positivity of every action; one can meditate on the practice of the seven branches, the six perfections (generosity, ethics or morality, patience, enthusiastic perseverance, concentration, wisdom) and the mandala offering, which are fundamental to cultivating virtuous spiritual well-being.
The second is the power of the white seed, which means virtuous action, and this means that every day we try to accumulate merit or more positive force, or white karmic potential, and the will to purify ourselves of negative potential. It is imperative to increase the positive power and reduce the negative potential.
The power of the seed of virtuousness acts as a catalyst for introspection into our inherent nature. It is believed that every individual already possesses the Buddha nature in their essence, which means that it is possible for everyone to realise the state of awakening and radical goodness.
In daily life, one can use various methods to focus on meditation and develop the positivity of every action; one can meditate on the practice of the seven branches, the six perfections (generosity, ethics or morality, patience, enthusiastic perseverance, concentration, wisdom) and the mandala offering, which are fundamental to cultivating virtuous spiritual well-being.
THE POWER OF REPUDIATION
The repudiation refers to the negative things that hinder our development and is based on the need to be extremely clear and honest with ourselves, always recognising our own weaknesses, failures and mistakes so that we can do a right work to correct them.
Our instinct is always to blame all negativity on others, but in reality we should learn to take responsibility for our own mistakes, so we must first of all recognise our limits and face them consciously and with absolute honesty, and it is for this very reason that in the practice of Dharma we find the key to a realistic view of ourselves, to being more authentic and genuine, and to preparing ourselves with a positive attitude for a long and radical inner work.
This third force also implies the immediate elimination of negative attitudes, beginning with the rejection of our instinctive selfishness. By observing the disadvantages of selfishness without veils and false justifications, we become more capable of getting rid of it.
It is important to recognise the complexity of these practices, which are genuine and powerful bodhisattva practices that require proper preparation and application. It is essential to adopt an attitude of recognising and eliminating one's own negativity without delay.
The daily practice therefore naturally includes the practice of the seven branches, the six perfections, as well as the practice of Vajrasattva Purification and the Mahāyāna Sūtra 'The Noble Three Heaps', and also meditation on emptiness with The Heart of Bhagavati wisdom of the perfection, the Heart Sutra and the Essential Mantra.
The repudiation refers to the negative things that hinder our development and is based on the need to be extremely clear and honest with ourselves, always recognising our own weaknesses, failures and mistakes so that we can do a right work to correct them.
Our instinct is always to blame all negativity on others, but in reality we should learn to take responsibility for our own mistakes, so we must first of all recognise our limits and face them consciously and with absolute honesty, and it is for this very reason that in the practice of Dharma we find the key to a realistic view of ourselves, to being more authentic and genuine, and to preparing ourselves with a positive attitude for a long and radical inner work.
This third force also implies the immediate elimination of negative attitudes, beginning with the rejection of our instinctive selfishness. By observing the disadvantages of selfishness without veils and false justifications, we become more capable of getting rid of it.
It is important to recognise the complexity of these practices, which are genuine and powerful bodhisattva practices that require proper preparation and application. It is essential to adopt an attitude of recognising and eliminating one's own negativity without delay.
The daily practice therefore naturally includes the practice of the seven branches, the six perfections, as well as the practice of Vajrasattva Purification and the Mahāyāna Sūtra 'The Noble Three Heaps', and also meditation on emptiness with The Heart of Bhagavati wisdom of the perfection, the Heart Sutra and the Essential Mantra.
THE POWER OF PRAYER
The fourth power is that of prayer, a state of mind that should be present without interruption, but which is specifically practised both at the end of meditation sessions and at the end of the day with this intention: "May I never be separated from the two Bodhicitta" (conventional and absolute).
The aspiration is a true commitment to the path and the bodhisattva vow, and is the engine that makes the most authentic and sincere hope to benefit all beings by accompanying them on the path of liberation alive and fruitful. The power of commitment to the path is a constant source of inspiration and encouragement. We vow to serve others, to empathise with them and to care for them with all our strength.
For example, Kadam Geshe Ben Gungyal had a collection of black and white stones. At the end of each day he would analyse himself and put aside a white stone for every positive thought or action and a black stone for every negative thought or action. At the end of this self-awareness, he would count the piles of stones to become aware of the progress and falls. If the white stones outnumbered the black ones, he would congratulate himself, but without false complacency; on the contrary, if the black stones predominated, he would analyse the mistakes he had made, immediately proposing to correct and improve his efforts, and with humility he would pray to energise good intentions.
It is important to emphasise the realisation and growth of the attitude of bodhichitta, rather than worrying about selfish or personal aspirations. Bodhichitta is the commitment to follow the path that leads us to make a genuine vow to work for the liberation of all beings. While recognising the limitations of the individual, the vow serves as a source of motivation, encouraging us to strive to improve ourselves. Vowing to serve and empathise with others is a commitment that strengthens our resolve.
In the context of daily practice, the realisation of this aspiration can be aided by reciting and contemplating various prayers, including Samantabhadra's 'Aspiration for Good Deeds' King of Prayers, the tenth chapter of the Bodhicaryavatara, the Lamrim prayer and the Eight Verses of Mind Training by Kadampa Geshe Langri Tangpa, to name but a few, but what is really essential is the vigilant, uninterrupted mental attitude.
THE POWER OF FAMILIARISATION
The fifth power is that of habituation, which consists of creating good habits and getting used to practising the Dharma. We can train our awareness and vigilance in situations that are repeated until they become second nature to us. We take the same approach when we train ourselves in compassion by doing good deeds and being kind to others until it becomes a natural state of life. It becomes so ingrained that it is an integral part of us. Familiarity and habit consist of eventually making these practices a normal part of our lives.
Familiarity consists of repeating the practices of meditation and contemplation of healthy thoughts and rejection of unhealthy thoughts on a daily basis and consistently throughout the day and night, with awareness and attention, until these thoughts or attitudes somehow become a natural and simultaneous part of daily life and activities.
In daily practice, constant meditation on Lamrim and Lo-Jong helps to make these positive thoughts and actions familiar and ultimately an essential part of our lives.
DEDICATION
This is a brief presentation on how to practise Daily Awareness to lead a harmonious life in the noisy and agitated world of the 21st century. May it benefit many beings seeking inner peace and happiness.
The fifth power is that of habituation, which consists of creating good habits and getting used to practising the Dharma. We can train our awareness and vigilance in situations that are repeated until they become second nature to us. We take the same approach when we train ourselves in compassion by doing good deeds and being kind to others until it becomes a natural state of life. It becomes so ingrained that it is an integral part of us. Familiarity and habit consist of eventually making these practices a normal part of our lives.
Familiarity consists of repeating the practices of meditation and contemplation of healthy thoughts and rejection of unhealthy thoughts on a daily basis and consistently throughout the day and night, with awareness and attention, until these thoughts or attitudes somehow become a natural and simultaneous part of daily life and activities.
In daily practice, constant meditation on Lamrim and Lo-Jong helps to make these positive thoughts and actions familiar and ultimately an essential part of our lives.
DEDICATION
This is a brief presentation on how to practise Daily Awareness to lead a harmonious life in the noisy and agitated world of the 21st century. May it benefit many beings seeking inner peace and happiness.
I seek your blessings to transform them into a path of increasing the two bodhichittas,
through the practice of the five powers, the quintessence of all Dharma,
And thus to the meditation of the pure joyful mind".
Mahamudra - The union of bliss and emptiness
Rome, 31 January 2025
