The teachings on mind training, or lojong, are an invaluable aid to practitioners because they show us how the wisdom and skillful means of the. When I first read the lojong (“mind training”) teachings in The Great Path of Awakening by the nineteenth-century Tibetan teacher Jamgön. Judy edited Chogyam Trungpa’s Training the Mind (Shambhala, ), which contains Trungpa Rinpoche’s commentaries on the lojong.
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Fischer felt that “the plain-speaking tradition of Zen might lend something to the power of the text”  and that “although Zen is a Mahayana school and therefore based on compassion teachingsit is nevertheless rraining in explicit teachings on compassion”.
Two commentaries to the root texts of mind training have been written by Kelsang Gyatso founder of the New Kadampa Tradition and form the basis of study programs at NKT Mlnd Centers throughout the world.
One of the great Tsongkhapa Lobzang Drakpa’s most famous teachings, this short text highlights the importance of renunciation, the motivation of bodhicittaand the wisdom that realises the nature of things. This is among the best known and most commonly taught commentaries on the popular mind training slogans. The preliminaries, which are traininf basis for dharma practice. Instead of being delighted, he was concerned that he would not have enough negative emotion to work with in his mind ljoong practice.
The fifth verse reads: The aphorisms on mind training in their present form were composed by Chekawa Yeshe Dorje — CE. How to Transform Sickness and Other Circumstances by Gyalse Tokme Zangpo This is a classic work on ‘bringing difficult circumstances onto the path’ lam khyera subgenre of mind training.
In brief, we continually diminish the mind that cherishes the self and continually develop the mind that cherishes others. As soon as an affliction starts to arise, we can encounter it directly and forcefully, stopping it in its tracks.
The Karmapa Teaches on Mind Training (Lojong) | Karmapa – The Official Website of the 17th Karmapa
Then it was time for Phakmo Drukpa to meet Gampopa Dakpo Lhaje with whom he had a connection for many lifetimes. Buddhist terminology Tibetan Buddhist practices Cognitive training. We must become able to fully exchange ourselves for another. If we offer it to one person, another person cannot have it. The Karmapa then spoke briefly about emptiness. Recognizing all things to resemble illusions, Trainnig I be free of attachment and released from bondage.
These eight verses, which are now regularly transmitted around the world by minx Fourteenth Dalai Lama, succinctly convey the compassionate attitude, humility and uncompromising vision of a true bodhisattva—as encapsulated in the text’s most famous and most striking lines: Are we persisting in taking things to be real? These slogans are further organized into seven groupings, called the “7 Points of Lojong”. This is a classic work on ‘bringing difficult circumstances onto the path’ lam khyera subgenre of mind training.
How is it then that we should think about exchanging self for other? This is especially painful since it is someone with whom we have an emotional connection, yet it is this very person we should consider to be our spiritual teacher.
Each person we meet can fill in what we do not know or have not yet connected with.
Later it was taught more widely and the motivation was emphasized: For to have bodhicittasays Patrul Rinpoche, is to have “all that’s needed to attain enlightenment. Not just following the meaning of the words, we should reflect on whom or what is it that takes the defeat or victory. When Phakmo Drukpa entered the presence of Gampopa, the master was eating balls of roasted barley flour tsampa, a staple of Tibet.
The author, famous for his Thirty Seven Practices of the Bodhisattvaswrites in the style of the pith instructions, in plain and simple language. An authentic spiritual teacher is one who creates the conditions that allow us to see our hidden faults, those defects that we do not usually recognize.
Lojong – Wikipedia
If we understand benefiting others as lojojg along everything we have, that would also be mistaken. The eighth verse reads: What is the root of samsara? They are indispensable for achieving the highest aim, the level of buddhahood. We place the defeat on the mind that takes things to be real or that clings to a self and we give the victory to the mind that cares for others.
A Guide to Compassionate Life. So he brought along his ill-tempered Bengali servant-boy, who would criticize him incessantly and was challenging to spend time with.
How should we handle this? The main practice here is to offer these three to all living beings. The core of mind training, the Karmapa explained, is to practice seeing oneself and others as equal and then to exchange oneself for them.
This kind of ego-boosting is not what is being taught here, so the practice is done in secret. In what has become one of his most famous and popular teachings, he advocates simplicity, ethical discipline, humility, and, above all, diligent practice. May Traning bring them out of their terrible condition and place them on the level of buddhahood. In all activities—moving, standing, sitting, and so forth—we look at what is happening in our mind, checking to see if the afflictions are arising or not.
This page was last edited on 28 Decemberat If we only feel comfortable relating to people who are easy to be with, our training will not become powerful.
Mind Training (Lojong)
It is not enough to know that living beings exist around us, the Karmapa counseled, we must train in taking them to be more precious than ourselves. My lump of tsampa lojonh worth more than your experience and realization. However, someone specifically targeting us with verbal abuse and harm can trigger our afflictions, as can views that are very different from our own.
The people near to us, our family and friends, for example, can provide a variety of difficult situations for us to practice mind training. Often when we meet a teacher, we feel delighted and happy, but the real question is: Whether they are one or the other depends on the way we relate to them. They contain both methods lojonf expand one’s viewpoint towards absolute bodhicittasuch as “Find the consciousness you had before you were born” and “Treat everything you perceive as lokong dream”, and methods for relating to the world in a more constructive way with relative bodhicittasuch as “Be grateful ljoong everyone” and “When everything goes wrong, treat disaster as a way to wake up.
Following the custom, Phakmo Drukpa explained the history of his study and practice to Gampopa and offered an account of his experiences and realizations.
If we want to put our mind training into action, we should show these difficult people respect.