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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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.

To develop as practitioners, we have to recognize what is wrong with us, which is difficult to do, so the real spiritual teacher is one who allows us to see our shortcomings. On the contrary, if the afflictions and poisons are present in our being, liberation or unchanging happiness will be impossible to find.

If usually we are vigilant and aware of what is transpiring in our minds, we can sense that an affliction is about to arise. 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 attitude, humility and uncompromising vision of a true bodhisattva—as encapsulated in the text’s most famous and most striking lines: We are faultless and yet another ascribes faults to us and even severely criticizes us for having them.

We can develop these abilities to the point that we are happy to meet with anyone. Then it was time for Phakmo Drukpa to meet Gampopa Dakpo Lhaje with whom he had a connection for many lifetimes. Both these texts are well known in Tibetan translation.

Mind Training (Lojong) | Lotsawa House

Longchen Rabjam tells us that he composed these thirty verses of heartfelt advice for himself and others like him, out of a sense of renunciation. So he brought along his ill-tempered Bengali servant-boy, who would criticize him incessantly and was challenging to spend time with. We can create positive relationships, not just for temporary gains, such as food and clothing, but for expressing genuine love and compassion.


Chekhawa is claimed to have cured leprosy with mind training. Over time many of them were healed, more lepers came, and eventually people without leprosy also took an interest in the practice. Since living beings assist us in this process, they are like a precious gem. Buddhist terminology Tibetan Buddhist practices Cognitive training. Why did Phakmo Drukpa have to wait so long?

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. From beginningless time, others and ourselves have existed; we have moved down through time together. If our thoughts are half-hearted, the training will not work.

The best way to do this is directly, but if that is not possible, then indirectly.

The author, famous for his Thirty Seven Practices of the Bodhisattvaswrites in the style of the pith instructions, in plain and simple language. Please support us on Patreon.

The Karmapa Teaches on Mind Training (Lojong) | Karmapa – The Official Website of the 17th Karmapa

We might read many texts and their commentaries, the Karmapa commented, mimd if we cannot blend these teachings with our mind, if we do not internalize them, they will not benefit us. Joyful Path of Good Fortune: The Karmapa then spoke briefly about emptiness.

The key point is being alert to the movement of our mind, and this will allow us the time to turn an affliction around. When we are engaged in the meditations taught in tarining verses, we need to be very careful that our practice is not tainted by the eight worldly concerns wishing for happiness, fame, praise, and gain while fearing their opposites, suffering, insignificance, blame, and loss.

If we only feel comfortable relating to people who are easy to be with, our training will not become powerful. This prayer of aspiration covers the entire Buddhist path, but places special emphasis on the cultivation of bodhicitta in its various forms. Otherwise, we will not have the time to block it since it has already occurred. Another popular story about Chekhawa and mind training concerns his brother and how it transformed him into a much kinder person.


The fifth verse reads: Jind this time, he had a persistent question: Holding ourselves lower allows hraining to learn.

Mind Training (Lojong)

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. What should the response from our mind training be? Whether they are one or the other depends on the way we relate to them.

If we encounter such people, what attitude should we have? How is it then that we should think about exchanging self for other?

We should investigate how things exist by looking at our mind. In general, when we relate to ill-tempered people, their bad temper, in fact, is not ours, so it is not a problem, as it does not harm us. Further, in this context, it would be difficult to consider giving everything away and remaining destitute as the practice of a bodhisattva. The Blissful Path to the Ocean of Bodhichitta: Some people who have entered the gate of Dharma develop in ways that seem strange to people observing from the outside.

Not just following taining meaning of the words, we should reflect on whom or what is it that takes the defeat or victory. If we can do this, an excellent connection is created and our bodhichitta will grow. We should reflect on this.

Zen Teachings on the Practice of Lojong.