LOJONG MIND TRAINING PDF

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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Part of a series on. If we only feel comfortable relating to taining who are easy to be with, our training will not become powerful. Our material resources are limited and cannot reach all living beings. By using this site, you agree to the Terms of Use and Privacy Policy. Whether we learn or not depends on our way of thinking and our ability to bring everything onto the path of practice. Tokme Zangpo reveals what it is traininng to live beyond hopes and fears, and how to face sickness, poverty and death as well lojonng good health, prosperity and long-life with joy.

We need to expand the strength of our mind, the courage of our heart, and the breadth of our outlook. Whether they are one or the other depends on the way we relate to them.

Mind Training (Lojong) | Lotsawa House

I will keep all of these practices untainted By thoughts of the eight worldly concerns. Among these texts are several different versions of the root verses, along mine important early commentaries by Se Chilbu, Sangye Gompa, Konchok Gyaltsen, and others.

The Buddhist Way of Loving Kindness. How should we handle this? Then it was time for Phakmo Drukpa to meet Gampopa Dakpo Lhaje with whom he had a connection for many lifetimes. Out of jealousy trainnig might use harsh words to put us down or mercilessly criticize us without any real reason.

Having studied these instructions in the main texts and practiced their teachings, Langri Thangpa condensed all of them into these eight verses. Please support us on Patreon. The aphorisms on mind training in their present form were composed by Chekawa Yeshe Dorje — CE.

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When we are engaged in the meditations taught in these verses, we need to be very oljong 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.

And we also need a clear and powerful idea of what we are doing. On the contrary, if the afflictions and poisons are present in our being, liberation or unchanging happiness will be impossible to find. This is not real training. It is important to examine like this, especially if we are Dharma practitioners. Not just following the meaning of the words, we should reflect on whom or what is it that takes the defeat or victory.

But more important than all of these are the relationships we have with others. He would be looking outward while the root of samsara, his present, ignorant mind, was within, tralning he was looking in the wrong direction. From Wikipedia, the free encyclopedia.

Being alert, aware, and vigilant is key.

Why did Phakmo Drukpa have to wait so long? The time to practice is now in our everyday lives, but we put it off to some future date. The view that sees all phenomena as not truly existent and illusion-like, can eliminate traininv clinging to phenomena as real, allowing us to discover emptiness as their abiding nature.

In particular, if we are practicing mind training, we have to take the responsibility of being continually alert in all that we do. Fischer felt that “the plain-speaking tradition of Zen might lend something to the power of the text” [16] and that “although Zen is a Mahayana school and therefore based on compassion teachings trainnig, it is nevertheless deficient in explicit teachings on compassion”.

Real training means using the problems we face as we go about our lives and not postponing these challenges to some distant future. 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. 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. Eight Steps to Yraining If we encounter such people, what attitude should we have?

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Zen Teachings on the Practice of Lojong. Are we persisting in taking things to be real? If you cannot do this, you are not a true teacher. Likewise, lojohg we keep others higher minnd ourselves lower, we can receive all their qualities. Traibing we offer it to one person, another person cannot have it. Therefore, we do not think in terms of things, but in terms of our body, speech, and mind, which can truly benefit others. The Karmapa then spoke briefly about emptiness.

Mind Training (Lojong)

Attaining liberation or omniscience depends on the quality of our relationships with others. For to have bodhicittasays Nind Rinpoche, is to have “all that’s needed to attain enlightenment. We take refuge, generate bodhicitta, and then in meditating on benefitting others and developing our bodhichitta, we become fully awakened.

If we want to put our mind training into action, we should show these difficult people respect.

An authentic spiritual teacher is one who creates the conditions that allow us to see trauning hidden faults, those defects that we do not usually recognize. Phakmo Drukpa requested instruction and also asked his same question about the root of samsara. According to one account, Chekhawa saw a text on his cell-mate’s bed, open to the phrase: Articles containing Tibetan-language text.