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 seventh verse reads: If we can do this, an excellent connection is created and our bodhichitta will grow. According to one account, Chekhawa saw a text on his cell-mate’s bed, open to the phrase: We take things to exist just as they appear to us and this misapprehension creates many difficulties for us. The time to practice is now in our everyday lives, but we put it off to some future date.
You can watch the recording below or on YouTube. Many contemporary gurus and experts have written extensive commentaries elucidating the Lojong text and slogans. On the other hand, if we are fixated on our own way of thinking and keep ourselves in the center of the frame, we lose the chance to expand our horizons. The author, famous for his Thirty Seven Practices of the Bodhisattvaswrites in the style of the pith instructions, in plain and simple language.
In what has become one of his most famous and popular teachings, he advocates simplicity, ethical discipline, humility, and, above all, rraining practice. The phrase struck him and he sought out the author Langri Tangpa — And these myriad connections can be either negative or positive.
One seminal commentary on the mind training practice was written by Jamgon Kongtrul one of the main founders of the non-sectarian Rime movement of Tibetan Buddhism in the 19th century.
It is similar with someone who is suffering from illness and so forth, so we can remain in equanimity. 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.
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. When Phakmo Traoning entered the presence of Gampopa, the master was eating balls of roasted barley flour tsampa, a staple of Tibet. Attaining liberation or omniscience depends on the quality of our relationships with others.
Further, in this context, it would be difficult to consider giving everything away and remaining destitute as the practice of a bodhisattva. In particular, if we are practicing mind training, we have to take the responsibility of being continually alert in all that we do.
He lokong be looking outward while the root of samsara, his present, ignorant mind, was within, so he was looking in the wrong direction. Each person we meet can fill in what we do not know or have not yet connected with. In brief, we continually diminish the mind that cherishes the self and continually develop the mind that cherishes others. From beginningless time, others and ourselves have existed; we have moved down through time together.
The core of mind training, the Karmapa explained, is to practice seeing oneself and others as equal and then to exchange oneself for them. We need to tralning the strength of our mind, the courage of our heart, and the breadth of our outlook. Both these texts are well known in Tibetan translation.
Facebook Twitter Pinterest E-Mail. The first verse reads: Buddhist terminology Tibetan Buddhist practices Cognitive training. Chekhawa is mjnd to have cured leprosy with mind training.
Likewise, if we keep others higher and ourselves lower, we can receive all their qualities. Retrieved from ” https: However, someone specifically targeting us with verbal abuse and harm can trigger our afflictions, as can views that are very different from our own.
This is a classic work on ‘bringing difficult circumstances onto the path’ lam khyera subgenre of mind training. If we only feel comfortable relating to people who are easy to be with, our training will not become powerful. A Guide to Compassionate Life. We are faultless and yet another ascribes faults to us and even severely criticizes us for having them.
Thoughts of love and compassion as well as meditating on bodhichitta are the cause for attaining full awakening. A painting of Gampopa surrounded by disciples by the Seventeenth Karmapa.