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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The author, famous for his Thirty Seven Practices of the Bodhisattvaswrites in the style of the pith instructions, in plain and simple language. The Karmapa teaches on The Eight Verses on Training the Mindone of the most beloved texts on mind training lojong that distills its very essence.
This prayer of aspiration covers the entire Buddhist path, but places special emphasis on the cultivation of bodhicitta in its various forms. One seminal commentary on the mind training practice traniing written by Jamgon Kongtrul one of the main founders of the non-sectarian Rime movement of Tibetan Buddhism in the 19th century.
Texts on so-called ”mind training” blo sbyongthe system of practical instructions for developing the compassion and wisdom of bodhicitta:. The Blissful Path to the Ocean of Bodhichitta: How traiinng we handle this? We can create positive relationships, not just for temporary gains, such as food and clothing, but for expressing genuine love and compassion.
The first verse reads: If our thoughts are half-hearted, the training will not work. Many contemporary gurus and experts have written extensive commentaries elucidating the Lojong text and trwining. Among these texts are several different versions of the root verses, along with important early commentaries by Se Chilbu, Sangye Gompa, Konchok Gyaltsen, and others.
Mind Training (Lojong)
Facebook Twitter Pinterest E-Mail. The Kadampa elders advised that as we are moving through our daily lives and see an affliction arising, we should immediately and forcefully press it back down. Eight Verses of Training the Mind Eight Verses of Training the Mind by Geshe Langri Thangpa These eight verses, which are now regularly transmitted around the world by the Fourteenth Dalai Lama, succinctly convey the compassionate lonong, humility and uncompromising vision of a true bodhisattva—as encapsulated in the text’s most famous and most striking lines: We take refuge, generate bodhicitta, and then in meditating on benefitting others and developing our bodhichitta, we become fully awakened.
If we think of ourselves as beginners, it will open the door to knowing more.
This is not an easy thing to do. The main practice here is to offer these three to all living beings. It is similar with someone who is suffering from illness and so forth, so we can remain in equanimity. I will keep all of these practices untainted By thoughts of the eight worldly concerns. The Karmapa then spoke briefly about emptiness. My lump of tsampa is worth more than your experience and realization. People have different ways of thinking and behaving, so we can always learn from them. Retrieved April 15, Further, in this context, it would be difficult to consider giving everything away and remaining destitute as the practice of a bodhisattva.
Having studied these instructions in the main texts and practiced their teachings, Langri Thangpa condensed all of them into these eight verses. The core of mind training, the Karmapa explained, is to practice seeing oneself and others as equal and then to exchange oneself for them. The Great Path of Awakening: It is important to examine like this, especially if we are Dharma practitioners. According to one account, Chekhawa saw a text on his cell-mate’s bed, open to the phrase: Buddhist terminology Tibetan Buddhist practices Cognitive training.
Part of a series on Buddhism History. The view that sees all phenomena as not truly existent and illusion-like, can eliminate the clinging to phenomena as real, allowing us to discover emptiness as their abiding nature. In brief, we continually diminish the mind that cherishes the self and continually develop the mind that cherishes others.
Mind Training (Lojong) | Lotsawa House
This is not real training. Attaining liberation or omniscience depends on the quality of our relationships with others. The Kadampa lineage in general emphasizes practice over study; its teachers focused on experience rather than the intellect.
For one thing, material resources are limited so, to take a simple example, if we have only one apple, to whom will we give it? In what has llojong one of his most famous and popular teachings, he advocates simplicity, ethical discipline, humility, and, above all, diligent practice. So traininf brought along his ill-tempered Bengali servant-boy, who would criticize him incessantly and was challenging to spend time with. The reason for holding ourselves lower and others higher can be illustrated by an example.
When in the company of others, I will see myself as trainig of them all, And lojng the depths of my heart Cherish others as supreme. Whenever I see ill-natured people Or those oppressed by grim misdeeds and misery, Like discovering a precious treasure, I will cherish them as valuable and rare. Chekhawa is claimed to have cured leprosy with mind training.
Lojkng take things to exist just as they appear to us and this misapprehension creates many difficulties for us. The spiritual teacher, therefore, points out clearly what we need to change.