The fifth point is the measure, or criterion, of success in the mind training practice. The text says,
Integrate all the teachings into one thought.
We should understand that the one underlying purpose behind all the teachings of the buddhas and bodhisattvas is the elimination of the self-cherishing and self-grasping minds.
Primary importance should be given to the two witnesses.
This means that if, for example, we’re falsely accused of stealing, even though we might be able to call up a witness to testify to our innocence, we ourselves are the main witness because we know that we are, in fact, innocent and will not have to experience the karmic results of this action that we have not actually created.
Constantly cultivate only a peaceful mind.
We must sustain our practice whether things are going badly or well. When they go badly we sustain ourselves by using the techniques of transforming difficulties into the path, and, in this way, whatever happens, always maintain our practice and remain on the spiritual path.
Some people tend to get angry at the slightest provocation and say or do all kinds of destructive things. We should not be like that but try to remain steady in our practice. Instead of being touchy and easily upset, when things go badly we should think that it’s OK; we should be easygoing. Equally, when things go well, we should think that that’s OK too and be easygoing at such times as well. Everybody appreciates easygoing people and their consistency throughout the day. This is how we should be in our practice.
The measure of a trained mind is that it has turned away.
At this point the commentary mentions certain signs indicating some success in our mind training. For example, when we’ve been practicing for a while, even though we might not have fully abandoned every last sign of selfishness, having been able to weaken it a little is a sign of success. In other words, we know that we’re doing well if our selfishness has at least diminished.
There are five great marks of a trained mind.
A person who has practiced mind training may exhibit five great signs:
(a) The great ascetic—when we’re well trained we can accept all kinds of suffering if doing so enables us to benefit others and sustain our practice and can tolerate difficulties for the benefit of all beings or even just the community in which we live. It has various levels.
(b) The great being—we care more for others than ourselves.
(c) The great practitioner—our mental, verbal and physical activities mostly, though not completely, accord with mind training.
(d) The great disciplined one—we refrain from activities that harm others.
(e) The great yogi [or yogini]—we can combine the understanding of emptiness with our activities on various levels for the benefit of others.
By persevering in our practice of mind training we’ll find that these five signs gradually manifest and then become stronger and stronger.
The trained (mind) retains control even when distracted.
The commentary says that when we have trained our mind we can maintain control and continue practicing even when we’re distracted, just like an experienced horse rider doesn’t fall off, even when distracted.
