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Lojong
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
KEYS (10k)
1 Wikipedia
NEW FULL DB (2.4M)
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,#KEYS
*** 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, #NFDB
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, #NFDB
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, #NFDB
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,#NFDB
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, #NFDB
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,#NFDB
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, #NFDB
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
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