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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On the positive side, the Karmapa added, the spiritual teacher also shows us ways to develop qualities that we did not have before. Thinking that we are practicing great compassion and helping traiing, we seem to take on these faults, but the result is actually an increase in our pride, as we wind up congratulating ourselves for having given such a huge profit to another.

By using this site, you agree to the Terms of Use and Privacy Policy. Without this open attitude, mind training will not be effective. The seven points cover: Our material resources are limited and cannot reach all living beings. Often when we meet a teacher, we feel delighted and happy, but the real question is: InShambhala Publications published Training in Compassion: If we think of ourselves as beginners, it will open the door to knowing lomong.

In the end, we become free of attachment to things and released from anything that could bind us. Chekhawa is claimed to have cured leprosy with mind training. The practice involves refining and purifying one’s motivations and attitudes. According loong one account, Chekhawa saw a text on his cell-mate’s bed, open to the phrase: We can develop these abilities to the point that we are happy to meet with anyone.

Lojong – Wikipedia

Through practice, we come to see all phenomena as illusion-like and thereby avoid mistaken ways of perceiving and understanding. Phakmo Drukpa requested instruction and also asked his same question about the root of samsara. If you find this site useful, please consider helping us to achieve our goal of translating more classic works from the Buddhist tradition and making them freely available.


On the contrary, if we are proud and think we are superior, we close off an opportunity to learn. If we want to put our mind training into action, we should show these difficult people respect.

Whether we learn or not depends on our way of thinking and our ability to bring everything onto the path of practice. 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 Buddhist Centers throughout the world.

If we offer it to one person, another person cannot have it. The reason for holding trsining lower and others higher can be illustrated by an example. Four Stages Arhat Buddha Bodhisattva.

Tfaining in the company of others, I will see myself as lowest of them all, And from the depths of my heart Cherish others as supreme. If you cannot do this, you are not a true teacher.

In one account, he went to live with a colony of lepers and did the practice with them. The Karmapa teaches on The Eight Verses on Training the Mindone of the most beloved texts on lojogn training lojong that distills its very essence.

If we can do this, an excellent connection is created and our bodhichitta will grow.

Mind Training (Lojong)

Following the custom, Phakmo Drukpa explained the history lojing his study and practice to Gampopa and offered an account of his experiences and realizations. It is important to examine like this, especially if we are Dharma practitioners. They are indispensable for achieving the highest aim, the level of buddhahood. Buddhist terminology Tibetan Buddhist practices Cognitive training. First of all, it will not work well if we practice in a materialistic frame of mind, focusing on things and taking them to be truly existent.

The Buddhist Way of Loving Kindness. Whenever I see ill-natured people Or those oppressed by grim misdeeds and misery, Like discovering a traniing treasure, I will cherish them as valuable and rare. 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 should investigate how things exist by looking at our mind.

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The spiritual teacher, therefore, points out clearly what we need to change. What will definitely help us is transforming the way our mind is functioning in this very moment. One of Jigme Tenpe Nyima’s best known works—and indeed one the most famous Tibetan texts of recent times—this is a pithy and practical guide to integrating all experiences, good and bad, happy and sad, into the path to enlightenment. We could think in terms of a person, but then we would miss the opportunity to train our mind, which is the whole point of lojong.

How is it then that we should think about exchanging self for other? In monitoring our mind, if we spy an affliction on the rise, we immediately recognize that it is a fault and reverse it. 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.

The people near to us, our family and friends, for example, can provide a variety of difficult situations for us to practice mind training. A good spiritual teacher will not reprimand us as parents do their children: The eighth verse reads: 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.

Later it was taught more widely and the motivation was emphasized: