Yangonpas Instruction on Training the Mind.

No composite thing has permanence, So cut your ties to them and be free from clinging. There is no joy in the cycle of existence, So engender the disenchantment of renunciation. Mundane existence has no essence, So place not your trust in falsehood. Your o n mind is the !uddha, So recognise this and behold its face. So it as taught. "gain# Step outside the shado s of this life "nd grab the rope of the liberating path. The chains of distracting thoughts are long$ Ma%e short the chains of procrastination. &'en if you ish to, you'e no po er to remain$ Thin% of hat is most beneficial for your future. (ifficult indeed it is to consistently attain a human existence$ So ta%e its essence hen you ha'e obtained it once. )abituation to delusion comes easily, So send forth the spy of mindfulness. S%illed you may be in gliding along on sensory objects$ *a%e up, for they are of no use. Non'irtuous +mindstates, are ithout essence$ So discard them completely, one by one. (eath ill crush you from the depths$ So s iftly destroy this co'etous desire. "gain# -eep death in your heart$ this essential point &nsures your joyous effort remains free from o'erexertion and lapses. .eflect on the defects of cyclic existence$ this essential point &nsures you experience disillusionment from the depths of your heart. Train you thoughts to ponder others ell/being$ this essential point &nsures that e'erything you do becomes (harma practise. Ma%e the teacher the focus of your thoughts$ this essential point &nsures that your mind and his fuse into one. Train +to 'ie , the en'ironment and the beings ithin as meditation deities$ This essential point ensures you a'ert ordinary perceptions and identities.

*hate'er appears to your perceptions, lea'e them as they are$ This essential point ensures cyclic existence is liberated naturally. This is the instruction on the six essential points. The four %ings are as follo s. !eing mindful of death is the %ing of faith$ 0i'ing up mundane life is the %ing of spiritual practise$ Seeing your teacher as a buddha is the %ing of de'otion and respect$ &xhausting the food of dualistic perception is the %ing of realisations. "gain it as taught# If you aspire to enjoy all happiness, apply the antidotes to attachment$ If you aspire to be free of suffering$ apply the antidotes to anger$ If you aspire to attain the state of unexcelled enlightenment$ apply the antidotes to delusion$ If you aspire to self/mastery, apply the antidotes to pride$ If you aspire to o'ercome all obstacles$ apply the antidotes to jealousy. No essential points of the profound teachings remain un/encompassed by these practises. Therefore, ma%e supplications +to gain their realisation, and endea'our to establish them firmly, the master said. "gain# Send forth the spy of impermanence to + atch, your faith$ Stri%e your 'irtuous actions ith the iron rod of joyous effort$ "ttest your commitments ith the itness of your o n mind$ -eep fixed on your enemy, the fi'e poisons, hile loo%ing in ard. "gain# The root of (harma is di'ine faith$ The root of being carefree is disillusionment$ The root of others elfare is compassion$ The root of blessing is de'otion and respect$ The root of buddhahood is authentic realisations. These are the fi'e roots. The fi'e transformations are as follo s# Transforming apprehension of permanence into +mindfulness of, death$ Transforming the mind of attachment into illusory perceptions$ Transforming the mind of anger into compassion$ Transforming conduct into (harma acti'ities$ Transforming false conceptions into the +profound, 'ie . So it as taught. "gain# ( elling on the past brings turbulent regret and clinging in the future, so let go of it$ "nticipating the future extends the boundaries of hope of fear in the mind, so let go of it$

Tending to the present incites a circus of attachment and anger, so let go of it$ 1ea'ing unaltered hate'er appears to your perception is the introduction to dharma%aya, so nurture it. So it as taught. "gain# This illness does not exist as an absolute reality, so pierce your grasping$ 2n the con'entional le'el, %arma and its fruition remain infallible, so purify negati'e %arma, non'irtue, and defilement$ The nature of reality is de'oid of intellect, so place your mind in the state of nongrasping$ Self/grasping is the progenitor +of all ills,, so cut the chains of hope and fear$ Your self/nature is dharma%aya, so behold pain as your o n face$ *hate'er e'ents occur are blessings, so 'ie all occurrences as higher attainments$ .eflect upon e'erything and cause no harm to anyone. Ta%e these se'en practises to heart and train in these as inner spiritual practise. So it as taught. Sar'asubham 3rom Mind Training# The 0reat 4ollection, translated by Thupten 5inpa