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classes ::: training, concept,
children :::
branches ::: Lojong

bookmarks: Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:Lojong
class:training
class:concept


--- FROM WIKI
  Lojong ::: is a mind training practice in the Tibetan Buddhist tradition based on a set of aphorisms formulated in Tibet in the 12th century by Chekawa Yeshe Dorje. The practice involves refining and purifying one's motivations and attitudes.
  The fifty-nine or so slogans that form the root text of the mind training practice are designed as a set of antidotes to undesired mental habits that cause suffering. They contain both methods to expand one's viewpoint towards absolute bodhicitta, such as "Find the consciousness you had before you were born" and "Treat everything you perceive as a dream", and methods for relating to the world in a more constructive way with relative bodhicitta, such as "Be grateful to everyone" and "When everything goes wrong, treat disaster as a way to wake up."
  Prominent teachers who have popularized this practice in the West include Pema Chdrn,[1] Ken McLeod, Alan Wallace, Chgyam Trungpa, Sogyal Rinpoche, Kelsang Gyatso, Norman Fischer and the 14th Dalai Lama.[2]

--- Root text
  The original Lojong practice consists of 59 slogans, or aphorisms. These slogans are further organized into seven groupings, called the "7 Points of Lojong". The categorized slogans are listed below, translated by the Nalanda Translation Committee under the direction of Chgyam Trungpa.[8] The following is translated from ancient Sanskrit and Tibetan texts and may vary slightly from other translations. Many contemporary gurus[when?][who?] and experts have written extensive commentaries elucidating the Lojong text and slogans.

  Point One - The preliminaries, which are the basis for dharma practice
    Slogan 1. First, train in the preliminaries; The four reminders.[9] or alternatively called the Four Thoughts[10]
      1. Maintain an awareness of the preciousness of human life.
      2. Be aware of the reality that life ends; death comes for everyone; Impermanence.
      3. Recall that whatever you do, whether virtuous or not, has a result; Karma.
      4. Contemplate that as long as you are too focused on self-importance and too caught up in thinking about how you are good or bad, you will experience suffering. Obsessing about getting what you want and avoiding what you don't want does not result in happiness; Ego.

  Point Two - The main practice, which is training in bodhicitta.
    Absolute Bodhicitta
      Slogan 2. Regard all dharmas as dreams; although experiences may seem solid, they are passing memories.
      Slogan 3. Examine the nature of unborn awareness.
      Slogan 4. Self-liberate even the antidote.
      Slogan 5. Rest in the nature of alaya, the essence, the present moment.
      Slogan 6. In postmeditation, be a child of illusion.

    Relative Bodhicitta
      Slogan 7. Sending and taking should be practiced alternately. These two should ride the breath (aka. practice Tonglen).
      Slogan 8. Three objects, three poisons, three roots of virtue -- The 3 objects are friends, enemies and neutrals. The 3 poisons are craving, aversion and indifference. The 3 roots of virtue are the remedies.
      Slogan 9. In all activities, train with slogans.
      Slogan 10. Begin the sequence of sending and taking with yourself.

  Point Three: Transformation of Bad Circumstances into the Way of Enlightenment
    Slogan 11. When the world is filled with evil, transform all mishaps into the path of bodhi.
    Slogan 12. Drive all blames into one.
    Slogan 13. Be grateful to everyone.
    Slogan 14. Seeing confusion as the four kayas is unsurpassable shunyata protection.
      The kayas are Dharmakaya, sambhogakaya, nirmanakaya, svabhavikakaya. Thoughts have no birthplace, thoughts are unceasing, thoughts are not solid, and these three characteristics are interconnected. Shunyata can be described as "complete openness."

    Slogan 15. Four practices are the best of methods.
      The four practices are: accumulating merit, laying down evil deeds, offering to the dons, and offering to the dharmapalas.

    Slogan 16. Whatever you meet unexpectedly, join with meditation.

  Point Four: Showing the Utilization of Practice in One's Whole Life
    Slogan 17. Practice the five strengths, the condensed heart instructions.
      The 5 strengths are: strong determination, familiarization, the positive seed, reproach, and aspiration.

    Slogan 18. The mahayana instruction for ejection of consciousness at death is the five strengths: how you conduct yourself is important.
      When you are dying practice the 5 strengths.

  Point Five: Evaluation of Mind Training
    Slogan 19. All dharma agrees at one point -- All Buddhist teachings are about lessening the ego, lessening one's self-absorption.
    Slogan 20. Of the two witnesses, hold the principal one -- You know yourself better than anyone else knows you
    Slogan 21. Always maintain only a joyful mind.
    Slogan 22. If you can practice even when distracted, you are well trained.

  Point Six: Disciplines of Mind Training
    Slogan 23. Always abide by the three basic principles -- Dedication to your practice, refraining from outrageous conduct, developing patience.
    Slogan 24. Change your attitude, but remain natural.-- Reduce ego clinging, but be yourself.
    Slogan 25. Don't talk about injured limbs -- Don't take pleasure contemplating others' defects.
    Slogan 26. Don't ponder others -- Don't take pleasure contemplating others' weaknesses.
    Slogan 27. Work with the greatest defilements first -- Work with your greatest obstacles first.
    Slogan 28. Abandon any hope of fruition -- Don't get caught up in how you will be in the future, stay in the present moment.
    Slogan 29. Abandon poisonous food.
    Slogan 30. Don't be so predictable -- Don't hold grudges.
    Slogan 31. Don't malign others.
    Slogan 32. Don't wait in ambush -- Don't wait for others' weaknesses to show to attack them.
    Slogan 33. Don't bring things to a painful point -- Don't humiliate others.
    Slogan 34. Don't transfer the ox's load to the cow -- Take responsibility for yourself.
    Slogan 35. Don't try to be the fastest -- Don't compete with others.
    Slogan 36. Don't act with a twist -- Do good deeds without scheming about benefiting yourself.
    Slogan 37. Don't turn gods into demons -- Don't use these slogans or your spirituality to increase your self-absorption
    Slogan 38. Don't seek others' pain as the limbs of your own happiness.

  Point Seven: Guidelines of Mind Training
    Slogan 39. All activities should be done with one intention.
    Slogan 40. Correct all wrongs with one intention.
    Slogan 41. Two activities: one at the beginning, one at the end.
    Slogan 42. Whichever of the two occurs, be patient.
    Slogan 43. Observe these two, even at the risk of your life.
    Slogan 44. Train in the three difficulties.
    Slogan 45. Take on the three principal causes: the teacher, the dharma, the sangha.
    Slogan 46. Pay heed that the three never wane: gratitude towards one's teacher, appreciation of the dharma (teachings) and correct conduct.
    Slogan 47. Keep the three inseparable: body, speech, and mind.
    Slogan 48. Train without bias in all areas. It is crucial always to do this pervasively and wholeheartedly.
    Slogan 49. Always meditate on whatever provokes resentment.
    Slogan 50. Don't be swayed by external circumstances.
    Slogan 51. This time, practice the main points: others before self, dharma, and awakening compassion.
    Slogan 52. Don't misinterpret.
      The six things that may be misinterpreted are patience, yearning, excitement, compassion, priorities and joy. You're patient when you're getting your way, but not when its difficult. You yearn for worldly things, instead of an open heart and mind. You get excited about wealth and entertainment, instead of your potential for enlightenment. You have compassion for those you like, but none for those you don't. Worldly gain is your priority rather than cultivating loving-kindness and compassion. You feel joy when your enemies suffer, and do not rejoice in others' good fortune.[1]

    Slogan 53. Don't vacillate (in your practice of LoJong).
    Slogan 54. Train wholeheartedly.
    Slogan 55. Liberate yourself by examining and analyzing: Know your own mind with honesty and fearlessness.
    Slogan 56. Don't wallow in self-pity.
    Slogan 57. Don't be jealous.
    Slogan 58. Don't be frivolous.
    Slogan 59. Don't expect applause.


--- History of the practice
  Lojong mind training practice was developed over a 300-year period between 900 and 1200 CE, as part of the Mahyna school of Buddhism. Atia (9821054 CE), a Bengali meditation master, is generally regarded as the originator of the practice. It is described in his book Lamp on the Path to Enlightenment (Bodhipathapradpa). The practice is based upon his studies with the Sumatran teacher, Dharmakrtir (Tib. Serlingpa, Wylie: gser gling pa), and the Indian teacher Dharmarakita, a prominent teacher at Odantapuri and author of a text called the Wheel of Sharp Weapons. Both these texts are well known in Tibetan translation. Atia's third major teacher of lojong is said to have been the junior Kusal, known also as Maitryogi.
  Atia journeyed to Sumatra and studied with Dharmakrtir for twelve years. He then returned to teach in India, but at an advanced age accepted an invitation to teach in Tibet, where he stayed for the rest of his life.
  A story is told that Atia heard that the inhabitants of Tibet were very pleasant and easy to get along with. Instead of being delighted, he was concerned that he would not have enough negative emotion to work with in his mind training practice. So he brought along his ill-tempered Bengali servant-boy, who would criticize him incessantly and was challenging to spend time with. Tibetan teachers then like to joke that when Atia arrived in Tibet, he realized there was no need after all.
  The aphorisms on mind training in their present form were composed by Chekawa Yeshe Dorje (11011175 CE). According to one account, Chekhawa saw a text on his cell-mate's bed, open to the phrase: "Gain and victory to others, loss and defeat to oneself". The phrase struck him and he sought out the author Langri Tangpa (10541123).[5] Finding that Langri Tangpa had died, he studied instead with one of Langri Tangpa's students, Sharawa Ynten Drak,[6] for twelve years.
  Chekhawa is claimed to have cured leprosy with mind training. In one account, he went to live with a colony of lepers and did the practice with them. Over time many of them were healed, more lepers came, and eventually people without leprosy also took an interest in the practice. Another popular story about Chekhawa and mind training concerns his brother and how it transformed him into a much kinder person.

--- Commentaries
  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. This commentary was translated by Ken McLeod, initially as A Direct Path to Enlightenment.[11] This translation served as the root text for Osho's Book of Wisdom. Later, after some consultation with Chgyam Trungpa, Ken McLeod retranslated the work as The Great Path of Awakening.[12]
  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. The first, Universal Compassion[13] is a commentary to the root text Training the Mind in Seven Points by Chekawa Yeshe Dorje. The second, Eight Steps to Happiness[14] is a commentary to the root text, Eight Verses of Training the Mind by Langri Tangpa.
  In 2006, Wisdom Publications published the work Mind Training: The Great Collection (Theg-pa chen-po blo-sbyong rgya-rtsa), translated by Thupten Jinpa. This is a translation of a traditional Tibetan compilation, dating from the fifteenth century, which contains altoge ther forty-three texts related to the practice of mind training. 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.
  In 2012, Shambhala Publications published Training in Compassion: Zen teachings on the Practice of Lojong[15] by Zoketsu Norman Fischer which teaches ways to incorporate Lojong practices into Zen. 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), it is nevertheless deficient in explicit teachings on compassion".[16]
  In 2016, Shambhala Publications published The Intelligent Heart: A Guide to the Compassionate Life [17] by Dzigar Kongtrul Rinpoche, with foreword by Pema Chodron.



--- Notes
  Chdrn, Pema (2007). Always Maintain a Joyful Mind. Boston: Shambhala. ISBN 978-1-59030-460-0.
  Dalai Lama (2000). Transforming the Mind: Eight Verses on Generating Compassion and Transforming your Life. Thorsons. ISBN 0-7225-3865-0.
  The Book of Kadam: The Core Texts (Library of Tibetan Classics) by Thupten Jinpa Wisdom Publications: 2008. ISBN 0861714415 pg 628
  Gyatso, Kelsang (1995). Joyful Path of Good Fortune: The Complete Buddhist Path to Enlightenment (2nd ed.). Tharpa Publications. pp. 614. ISBN 978-0-948006-46-3.
  Tangpa, Langri. "Langri Tangpa's Eight Verses for Training the Mind". LotsawaHouse.org. Lotsawa House.
  "Sharawa Ynten Drak". RigpaWiki.org.
  Gyatso (2002), pages 5-6.
  Chdrn, Pema (2007). "Seven Points of Training the Mind: The Root Text". Shambhala.org. Shambhala International. Archived from the original on 2013-07-08. Retrieved 2010-10-13.
  Chdrn, Pema (September 1, 2003). "Lojong: How to Awaken Your Heart". Lion's Roar. Retrieved March 24, 2016.
  "Four thoughts". RigpaWiki.org.
  Kongtrul, Jamgon; Ken McLeod (tr.) (1973). A Direct Path to Enlightenment. Kagyu Kunkhyab Chuling.
  Kongtrul, Jamgon; Ken McLeod (tr.) (2005). The Great Path of Awakening: The Classic Guide to Lojong, a Tibetan Buddhist Practice for Cultivating the Heart of Compassion. Shambhala. ISBN 978-1590302149.
  Gyatso (2002)
  Gyatso, Kelsang (2000). Eight Steps to Happiness: The Buddhist Way of Loving Kindness. Tharpa Publications. ISBN 978-0-9817277-8-3.
  Fischer, Norman (2013). Training in Compassion: Zen Teachings on the Practice of Lojong. Shambhala Publications. ISBN 978-1611800401.
  Fischer, Norman (March 2013). "Mind Training for Today". Lion's Roar. Retrieved April 15, 2013.
  Kongtrul, Dzigar (2016). The Intelligent Heart: A Guide to Compassionate Life. Shambhala Publications. ISBN 978-1611801781.


--- References
  Kyabgon, Traleg (2007). The Practice of Lojong: Cultivating Compassion through Training the Mind. Shambhala Publications. ISBN 978-1-59030-378-8.
  Kongtrul, Dzigar (2016). The Intelligent Heart: A Guide to the Compassionate Life. Shambhala Publications. ISBN 978-1-61180-178-1.
  RInpoche, Anyen (2018). Stop Biting the Tail You're Chasing: Using Buddhist Mind Training to Free Yourself from Painful Emotional Patterns. Shambhala Publications. ISBN 978-1-61180-571-0.
  Lingpa, Jigme (2016). Steps to the Great Perfection: The Mind-Training Tradition of the Dzogchen Masters. Snow Lion Publications. ISBN 978-1-55939-477-2. ([1])
  Chdrn, Pema (2004). Start Where You Are: A Guide to Compassionate Living. Shambhala Publications. ISBN 978-1-59030-142-5.
  Gon-nu-rgyal-mchog; Dkon-mchog-rgyal-mtshan; Thupten Jinpa (tr.) (2006). Mind Training: The Great Collection. Wisdom Publications. ISBN 978-0-86171-440-7.
  Khyentse, Dilgo; Rab-Gsal-Zla-Ba (2006). Enlightened Courage: An Explanation of the Seven Point Mind Training. Snow Lion Publications. ISBN 978-1-55939-902-9.
  Rabten, Geshe; Dhargyey, Geshe (2001). Advice from a Spiritual Friend. Wisdom Publications. ISBN 978-0-86171-193-2.
  Shamar Rinpoche (2009). The Path to Awakening: A Commentary on Ja Chekawa Yeshe Dorje's Seven Points of Mind Training. Motilal Barnasidass. ISBN 8120834402.
  Trungpa, Chgyam (1993). Training the Mind & Cultivating Loving-kindness. Shambhala Publications. ISBN 978-0-87773-954-8. (Introduction)

--- Further reading
McLeod, Ken. "Mind Training in Seven Points: Root Text". UnfetteredMind.org. Retrieved October 2, 2014.
Shamar Rinpoche. "The Seven Points of Mind Training of Atisha". Sharmapa.org. Retrieved October 2, 2014.



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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks

OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
SEE ALSO


AUTH

BOOKS

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT

PRIMARY CLASS

concept
training
SIMILAR TITLES
Lojong

DEFINITIONS


TERMS STARTING WITH

Lojong Dondünma. See BLO SBYONG DON BDUN MA

Lojong Tsikgyema. See BLO SBYONG TSHIG BRGYAD MA

lojong. See BLO SBYONG


TERMS ANYWHERE

Lojong Dondünma. See BLO SBYONG DON BDUN MA

Lojong Tsikgyema. See BLO SBYONG TSHIG BRGYAD MA

Blo sbyong don bdun ma. (Lojong Dondünma). In Tibetan, "Seven Points of Mind Training"; an influential Tibetan work in the BLO SBYONG ("mind training") genre. The work was composed by the BKA' GDAMS scholar 'CHAD KA BA YE SHES RDO RJE, often known as Dge bshes Mchad kha ba, based on the tradition of generating BODHICITTA known as "mind training" transmitted by the Bengali master ATIsA DĪPAMKARAsRĪJNANA. It also follows the system laid out previously by Glang ri thang pa (Langri Tangpa) in his BLO SBYONG TSHIG BRGYAD MA ("Eight Verses on Mind Training"). Comprised of a series of pithy instructions and meditative techniques, the Blo sbyong don bdun ma became influential in Tibet, with scholars from numerous traditions writing commentaries to it. According to the commentary of the nineteenth-century Tibetan polymath 'JAM MGON KONG SPRUL, the seven points covered in the treatise are: (1) the preliminaries to mind training, which include the contemplations on the preciousness of human rebirth, the reality of death and impermanence, the shortcomings of SAMSARA, and the effects of KARMAN; (2) the actual practice of training in bodhicitta; (3) transforming adverse conditions into the path of awakening; (4) utilizing the practice in one's entire life; (5) the evaluation of mind training; (6) the commitments of mind training; and (7) guidelines for mind training.

blo sbyong. (lojong). In Tibetan, "mind training"; a tradition of Tibetan Buddhist practice associated especially with the BKA' GDAMS sect and providing pithy instructions on the cultivation of compassion (KARUnA) and BODHICITTA. The trainings are based primarily on the technique for the equalizing and exchange of self and other, as set forth in the eighth chapter of sANTIDEVA's BODHICARYAVATARA, a poem in ten chapters on the BODHISATTVA path. The practice is to transform the conception of self (ATMAGRAHA), characterized as a self-cherishing attitude (T. rang gces 'dzin) into cherishing others (gzhan gces 'dzin), by contemplating the illusory nature of the self, the faults in self-cherishing, and the benefits that flow from cherishing others. The training seeks to transform difficulties into reasons to reaffirm a commitment to bodhicitta. Dharmaraksita's Blo sbyong mtshon cha'i 'khor lo (sometimes rendered as "Wheel of Sharp Weapons"), translated into Tibetan by ATIsA DĪPAMKARAsRĪJNANA and 'BROM STON, founders of the Bka' gdam sect, in the eleventh century; Glang ri thang pa's (Langri Thangpa) (1054-1123) BLO SBYONG TSHIG BRGYAD MA ("Eight Verses on Mind Training"); 'CHAD KA BA YE SHES RDO RJE's BLO SBYONG DON BDUN MA (Lojong dondünma) ("Seven Points of Mind Training"), and Hor ston Nam mkha'i dpal bzang's (1373-1447) Blo sbyong nyi ma'i 'od zer ("Mind Training like the Rays of the Sun") are four among a large number of widely studied and practiced blo sbyong texts. The Blo sbyong mtshon cha'i 'khor lo, for example, compares the bodhisattva to a hero who can withstand spears and arrows, and to a peacock that eats poison and becomes even more beautiful; it says difficulties faced in day-to-day life are reasons to strengthen resolve because they are like the spears and arrow of karmic results launched by earlier unsalutary actions. From this perspective, circumstances that are ordinarily upsetting or depressing are transformed into reasons for happiness, by thinking that negative KARMAN has been extinguished. The influence of tantric Buddhism is discernable in the training in blo sbyong texts like the Mtshon cha'i 'khor lo that exhorts practitioners to imagine themselves as the deity YAMANTAKA and mentally launch an attack on the conception of self, imagining it as a battle. The conception of self is taken as the primary reason for the earlier unsalutary actions that caused negative results, and for engaging in present unsalutary deeds that harm others and do nothing to advance the practitioner's own welfare.

Blo sbyong tshig brgyad ma. (Lojong Tsikgyema). In Tibetan, "Eight Verses on Mind Training"; a text composed by the BKA' GDAMS scholar Glang ri thang pa (Langri Thangpa, 1054-1123), based upon the instructions for generating BODHICITTA transmitted to Tibet by the Bengali master ATIsA DĪPAMKARAsRĪJNANA. The work became famous in Tibet for its penetrating advice for the practice of compassion (KARUnA). It formed the basis for future influential works, including the often-quoted BLO SBYONG DON BDUN MA ("Seven Points of Mind Training"), by the Bka' gdams scholar 'CHAD KA BA YE SHES RDO RJE, written several decades later. The first seven verses teach the practice of conventional (SAMVṚTI) bodhicitta, and the last verse ultimate (PARAMARTHA) bodhicitta. The first training is to view sentient beings as wish-granting gems because it is only by feeling compassion for beings that bodhisattvas reach enlightenment; the second is to cultivate an attitude similar to a person of low status whose natural place is serving others; and the third is to immediately confront and counteract afflictions (KLEsA) (here understood specifically as selfishness, attachment to one's own interests, and hatred for those who oppose them). The fourth training is to treat people who are actually cruel as extremely rare and precious because they present an opportunity to practice patience and compassion, without which enlightenment is impossible; the fifth is the famous advice to "give all victory to others; take all defeat for yourself;" the sixth is to treat ungrateful persons as special gurus, and the seventh is to practice GTONG LEN (giving and taking), a practice of breathing out love and compassion and breathing in the sufferings of others. The eighth training is in a mind free from all conceptions.

lojong. See BLO SBYONG



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   1 Wikipedia

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   4 Anyen Rinpoche

1:Lojong Slogan 1. First, train in the preliminaries; The four reminders. or alternatively called the Four Thoughts
   1. Maintain an awareness of the preciousness of human life.
   2. Be aware of the reality that life ends; death comes for everyone; Impermanence.
   3. Recall that whatever you do, whether virtuous or not, has a result; Karma.
   4. Contemplate that as long as you are too focused on self-importance and too caught up in thinking about how you are good or bad, you will experience suffering. Obsessing about getting what you want and avoiding what you dont want does not result in happiness; Ego.
   ~ Wikipedia,

*** WISDOM TROVE ***

*** NEWFULLDB 2.4M ***

1:The basic discipline of mind training or lojong is a sevenfold cleaning or processing of one’s mind. ~ Ch gyam Trungpa,
2:The great masters of the Buddhist tradition, as well as the Buddhist teachings on bodhichitta and lojong, teach us that self-protection is a tendency that needs to be reversed in order to experience genuine happiness ~ Anyen Rinpoche,
3:They are not concerned with the need to enforce negative consequences on others. They are not worried about making sure that others get what they deserve. As practitioners of lojong, we must be extremely pragmatic. Allowing others to experience the natural consequences of their actions is something that we will have to accept if we are to find peace of mind. Concerning ourselves with the consequences of others’ actions gives rise to a state of mind that is resentful, angry, or wishes negativity on others, and that will only harm us in the end. ~ Anyen Rinpoche,
4:Lojong Slogan 1. First, train in the preliminaries; The four reminders. or alternatively called the Four Thoughts
   1. Maintain an awareness of the preciousness of human life.
   2. Be aware of the reality that life ends; death comes for everyone; Impermanence.
   3. Recall that whatever you do, whether virtuous or not, has a result; Karma.
   4. Contemplate that as long as you are too focused on self-importance and too caught up in thinking about how you are good or bad, you will experience suffering. Obsessing about getting what you want and avoiding what you dont want does not result in happiness; Ego.
   ~ Wikipedia,
5:This is the true difference between practitioners of lojong and ordinary people. Practitioners of lojong focus wholly on the goal of releasing emotional responses because they know that sooner or later their own responses will cause their own suffering. Practitioners of lojong are not concerned with the appearance of fairness and justice. Recall the example of Patrul Rinpoche, who dressed as a beggar and was unconcerned with being treated with respect and kindness when he was able to benefit the deceased. Recall the example of Geshe Ben, who saw his wish to get his own share of yogurt as his true enemy. ~ Anyen Rinpoche,
6:The basic message of the lojong teachings is that if it's painful, you can learn to hold your seat and move closer to that pain. Reverse the usual pattern, which is to split, to escape. Go against the grain and hold your seat. Lojong introduces a different attitude toward unwanted stuff: if it's painful, you become willing not just to endure it but also to let it awaken your heart and soften you. You learn to embrace it.

If an experience is delightful or pleasant, we want to grab it and make it last. We're afraid that it will end. We're not inclined to share it. The lojong teachings encourage us, if we enjoy what we are experiencing, to think of other people and wish for them to feel that. Share the wealth. Be generous with your joy. Give away what you most want. Be generous with your insights and delights. Instead of fearing that they're going to slip away and holding on to them, share them. ~ Pema Ch dr n,
7:Our own master, Tsara Dharmakirti Rinpoche, also lived by this advice. He took the Way of a Bodhisattva as one of his heart practices, taking this text with him everywhere he traveled. There are many stories of him living by the words of Patrul Rinpoche and the other lojong masters. One story recounts how, after the Communist restructuring of Tibet, he was placed in charge of the tent where food for the local village was collected and distributed. At that time, the villagers could only eat their quota of food, and the distribution of food was highly regulated. Because our master was respected and revered by others, the women who oversaw the milk collection offered in secret to let him have as much milk as he wanted. Tsara Dharmakirti Rinpoche loved milk, and one day he went into the tent and lifted the lid on a large vat of milk, thinking of scooping up a ladleful. But before he did so, he thought about the suffering caused by focusing on personal wishes and desires. He put the lid back on the vat of milk and resolved to drink only black tea from then on. ~ Anyen Rinpoche,

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IN WEBGEN [10000/5]

Wikipedia - Kadam (Tibetan Buddhism) -- Renowned Dharma practice & bodhicitta teachings later known as lojong & lamrim
Wikipedia - Lojong
https://www.goodreads.com/book/show/177171.The_Practice_of_Lojong
https://religion.wikia.org/wiki/Lojong
Lojong



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