ACI Course 14 — Lojong, Developing the Good Heart · Class 5 · 培养善心的七步练习

Note by the Tibetan commentator: The five powers are those of resolutions for the future; of accustoming yourself; of pure white seeds; of destruction; and of prayer.

Note by the Tibetan commentator: The two judges here are yourself and others. [Reading rang gzhan for rang bzhin .]

Note by the Tibetan commentator: The three laws are never acting in a way that contradicts what you have committed yourself to; never placing yourself in a dangerous situation; and never falling into the habit of discriminating between others.

Note by the Tibetan commentator: The "two" in the second line are being well off and being poor. The "two" in the third line are your general spiritual pledges and the pledges of the instructions on developing the good heart.

Note by the Tibetan commentator: The "three hardships" are learning to detect the start of a mental affliction; to stop it; and to stop the habit. The "three main causes" are finding a Lama, practicing the Dharma, and having all the support you need to practice the Dharma come together. The "three ways" are feeling devotion [for your Lama], joy [for practicing the lojong or instructions for developing a good heart], and keeping your various vows and commitments [through strong awareness and recollection]. The "three that should never be lost" are virtuous actions in your actions, your words, and your thoughts.

Note by the Tibetan commentator: When you have trained yourself well in these, then you will be able to do the following:

Note by the Tibetan commentator: The five signs are transformed into learning to endure without anger; feeling inspired to practice; a feeling of sweetness; thoughts of compassion; and great aspiration—and so the mind itself becomes the path. [The five signs of the days of darkness, which are said to be going on now, are: the darkness of the times, marked by strife; the darkness of lifespans, which have dropped to less than a hundred; the darkness of worldviews, very mistaken and difficult to change in people; the darkness of mental afflictions, strong and protracted; and the darkness of beings themselves, with minds and senses that are out of control.] The last two lines are meant to indicate that this instruction is one with an authoritative source.

Note by the Tibetan commentator: In these words, that king of all deep practitioners, Chekawa, expresses the greatness of the instruction, for he has succeeded in applying it to his own heart. Incidentally, there are many different versions of this root text: some are longer or shorter, and in others the lines come in a different order. I've set this one down here following the version found in the book of instruction by the bodhisattva Tokme. Mangalam! May goodness prevail!