1. THE POWER OF RESOLUTION. Looking forward with determination, we resolve not to be parted from the cultivation of the two bodhicittas, relative and ultimate, until our full awakening. We resolve not to abandon this practice for as long as we live; not for this entire day, not for this entire month, not for this entire year. We can establish this continuity of mind most earnestly when we appreciate the depth and magnificence of these two qualities of mind: ultimate bodhicitta that probes into the nature of reality with such depth, and relative bodhicitta, born of loving kindness and compassion, that aspires to full awakening for the benefit of all creatures. Until these two are brought to culmination, we resolve never to be parted from the practice of cultivating them.

2. THE POWER OF FAMILIARIZATION. Looking to the present rather than the future, the author encourages us never to be distracted from the cultivation of ultimate and relative bodhicitta. Profound spiritual transformation occurs only with persistent practice, for it is through familiarizing ourselves with fresh ways of viewing reality and fresh ways of responding to situations that old, harmful patterns are broken up. Sudden breakthroughs, such as a vivid insight, are certainly meaningful experiences on the spiritual path, but unless they are sustained through the power of familiarization, their long-term influence on our lives is bound to be quite limited.

3. THE POWER OF THE WHITE SEED. Imagine our present practice as a seed for spiritual growth, white in its virtue and wholesomeness, which when mature will transform into the tree of awakening. Cultivate this seed by welcoming any opportunity to transform unfavorable circumstances into spiritual growth. We can cultivate it by engaging in wholesome actions and accumulating merit, and especially by using our body and possessions to do whatever brings the greatest blessing. With so many options presented, we need to seek out what is most meaningful for the cultivation of these bodhicittas and then strive in that.

4. THE POWER OF ABANDONMENT. In this practice what is being abandoned is self-grasping. We are reminded again that since beginningless time beyond all imagination, self-grasping has lain at the very core of all mental distortions and afflictions. It has brought us to unfavorable rebirths and is responsible for all the undesirable circumstances that we encounter. It is self-centeredness that obstructs realization and prevents us from deriving the full benefit from our spiritual practice. Recognize when self-grasping manifests in daily life. It is important to notice it especially at times of passion, when we are aroused or irritated, and try not to succumb to it for even a moment.

I mentioned before that self-centeredness can be overcome only gradually because it is so deeply ingrained in our minds and behavior. But it is also true that if we focus right in the moment and recognize self-centeredness, it is often not so difficult to reject. To be free of self-centeredness continuously for a whole year may be difficult, but a moment is easy. Not only in negative terms but positively, we can be sensitive right in the present to the needs of others, sensitive to things that make others happy, be it a small gift, an act of service, or simply a friendly gaze. For a moment we can become a very brief but good facsimile of a Bodhisattva. And the more of these moments we can saturate with the cherishing of others, the more we are molding ourselves into the Bodhisattvas that we will become.

5. THE POWER OF PRAYER. Like the dedication of merit, this is a directing of the spiritual momentum of merit that we have accumulated by engaging in wholesome behavior. One prayer that is strongly encouraged here is to dedicate the fruits of our practice for all future lives, so that ultimate and relative bodhicitta may continually increase. For all our lifetimes until our full awakening, pray that we may never be separated from these two bodhicittas.

In essence, the prayer is that we will be intelligent and skillful enough to bring any unfavorable circumstance into our spiritual practice. It is easy to pray that we avoid misfortune, grief, or calamity, but to pray for the skill and fortitude to bring these circumstances onto the path is very courageous. This and future lifetimes are not likely to be completely free of calamity, nor would this be optimal for our spiritual growth. So we can pray, "May I have the wisdom to recognize the situation and, be it ever so unfortunate or miserable, apply to it my wisdom and my enthusiasm for dharma, for my own welfare and for others."

Along with this prayer, we are encouraged to make offerings to our spiritual mentor, to the Buddha, dharma, and Sangha, to our meditation deities, and to the Dharmapalas, or Dharma protectors. And we can pray to these beings also,

"May I never be separated from the two bodhicittas."

The next prayer that Sechibuwa mentions is especially poignant: "May I always encounter holy spiritual mentors who teach this dharma." I am moved when I look at the lives of people who have no apparent spiritual orientation or practice, but are simply focused on just getting by, taking vacations, making money or a reputation. I am also saddened to meet people who have recognized their spiritual need but have not found an authentic guide. They may follow a guru who has little to offer, or pick up books indiscriminately, without distinguishing between the mediocre and a text that represents years of experience by a highly realized being. But any teacher or teaching that can authentically show the means of cultivating ultimate and relative bodhicitta represents the essence of the Buddhadharma. If the teaching emphasizes refinin since beginningless time beyond all imagination, self-grasping has lain at the very core of all mental distortions and afflictions. It has brought us to unfavorable rebirths and is responsible for all the undesirable circumstances that we encounter. It is self-centeredness that obstructs realization and prevents us from deriving the full benefit from our spiritual practice. Recognize when self-grasping manifests in daily life. It is important to notice it especially at times of passion, when we are aron implement specific practices to influence the transfer of consciousness from this life to the next. The Tibetans have preserved a number of such practices, called phowa, working with energies associated with the transfer of consciousness. These practices are taught in the context of Buddhist tantra, and they are often explained in relation to the Bardo (the period following death and before the next life), as set forth, for instance, in the Tibetan Book of the Dead. But not many people are fully qualified to practice tantra. Many of these practices require a high degree of spiritual maturity; before we can authentically engage in tantric practices such as phowa, we should already have made considerable progress in developing mental and emotional stability, and ultimate and relative bodhicitta.

The phowa practice based on the five powers presented here in the Mahayana context of the Mind Training is a non-tantric Bodhisattva practice, which is more accessible for most people. We can keep this very practical and precious teaching in mind not only for ourselves, but also for loved ones who are not Buddhists, let alone advanced tantric practitioners. Reading the Tibetan Book of the Dead to a dying friend who is not interested in Buddhism will not likely be very helpful; sharing this practice may well be useful.

This method of transferring consciousness into favorable circumstances in the very next life entails five powers that go by the same names as the five powers mentioned in the preceding verse, but here they have different meanings.

1. THE POWER OF THE WHITE SEED. Once again, we are cultivating a white seed of virtue, which is interpreted here as release from attachment to our body and possessions. The Tibetan contemplative Gen Lamrimpa was once teaching this and chuckling as he spoke of how people acquire things, use them for a short time, then die and are reborn completely naked; then spend another life acquiring possessions only to die again, dead broke. On the threshold of death, if we are so fortunate as to anticipate its approach, it is very important to loosen our attachment to possessions: not only to give them away, but to really release them from our minds. We can give them as offerings to our spiritual mentor, to the Sangha, to our fellow dharma practitioners, or to the poor. It hardly needs to be said that we should not leave the dregs of our belongings to those who have been kind to us. For our own welfare, we should release these attachments as we face death, and be free of them. They are no longer ours to use.

When death comes, we have used up even our body; it is time to release it and not to cling.

We can start practicing this now. The very strong attachment that we generally have to the body is what makes us so vulnerable to its suffering. After freeing attachment, the author continues, generate the mind of fearlessness. We ourselves create much of the fear that surrounds death through our attachment to what we have to leave: our loved ones, our children, our possessions, our homeland, all the familiar things we are accustomed to. See if, during the course of life, we can enjoy these things but release the clinging to them. If we can really set aside the attachment, especially just before death, we allow ourselves the freedom to dispense with a lot of fear, and more so if our lives have been devoted to dharma to the best of our ability. We then have very little reason to be afraid.

2. THE POWER OF PRAYER. If we regret any unwholesome actions when we are about to die, this is the time to disclose or confess them and apply the four remedial powers explained under the third point. After purifying the mind, take refuge. Recognize that there is a source on which we can rely: the Buddha, the dharma, the Sangha, the spiritual mentor. We are encouraged to make offerings in our mind's eye to the Triple Gem and to the dharma protectors, praying: "May I remember and practice the two bodhicittas in the intermediate period between death and the next rebirth. May there be continuity, that I may meet in the next life with a holy spiritual mentor who teaches dharma. I place my hope in you; make my way to joy a straight and clear one." Prayer is extremely important at this time, and will strongly influence the nature of one's death, the Bardo, and the next life.

3. THE POWER OF ABANDONMENT. Recognize the self-grasping that clings to the body and to the self. Recognize that this fundamental distortion of the mind is responsible for the suffering that surrounds death, and as long as we remain subject to this self-grasping there is no true joy. Reject this clinging to the body and self for the remainder of this lifetime and in the coming Bardo.

4. THE POWER OF RESOLUTION. This is not merely a prayer but a firm resolve to recollect the two bodhicittas during the approaching Bardo: to recollect, on the one hand, the illusory nature of the experiences to come-that they are deceptive appearances of the mind and not intrinsically existent-and, on the other hand, to recollect and practice relative bodhicitta in this time. just prior to death, bring this to mind again and again with firm resolve.

5. THE POWER OF FAMILIARIZATION. Sechibuwa points out here that the most important thing is to familiarize ourselves with the cultivation of the two bodhicittas without interruption throughout this life. Now, as this life draws to a close, he explains the most favorable posture in which to die. Lie on your right side, with your right hand under the right cheek, your little finger closing off the right nostril, and breathe through the left nostril. Because of its influence on the subtle energies coursing through the body, this is an excellent posture for engaging in the other meditations prior to death. In this posture, engage in the practice of taking and sending conjoined with the breath. Inhaling through the left nostril, draw the suffering and the sources of suffering of all sentient beings into your heart, vanquishing self-centeredness. As you exhale, send out white light of purity and loving kindness to all sentient beings and imagine it bringing them whatever they require: food, clothing, wealth, or spiritual teaching. Imagine them receiving all that they need and want.

The author also speaks of a meditation in the same posture for the cultivation of ultimate bodhicitta just before death, which he encourages us to practice alternately with the taking and sending. This is a crucial time to recognize that all of existence, be it samsara or nirvana consists of appearances to the mind that are not intrinsically existent. Recall that your own Buddha nature is not ultimately different from the mind of the Buddha and recognize the essentially divine nature of your own mind. Allow your mind to relax in this sphere of ultimate reality and, holding this awareness right to the point of death, recognize that for this ultimate nature there is no transference of consciousness; there is no motion.

Excerpted from: A Passage from Solitude, by B. Alan Wallace. 1992 by Snow Lion Publications, Ithaca, New York 14851.