{"id":788,"date":"2022-12-25T22:36:21","date_gmt":"2022-12-25T22:36:21","guid":{"rendered":"https:\/\/mind-here-and-hereafter.org\/?page_id=788"},"modified":"2022-12-26T01:40:48","modified_gmt":"2022-12-26T01:40:48","slug":"the-need-for-mind-training","status":"publish","type":"page","link":"https:\/\/mind-here-and-hereafter.org\/?page_id=788","title":{"rendered":"The Need for Mind Training<\/strong>"},"content":{"rendered":"\n

For instructive comments about the value of mind training, see quoted excerpts in the Contemplation at the end of this section (below the photo).<\/p>\n\n\n\n

\n\n\n\n

Don\u2019t even consider the ephemeral happiness that results from birth in the higher realms of gods and men. Although the enlightenment of shravakas<\/em> and pratyekabuddhas<\/em> can be realised, it is not<\/em> a final nirvana or transcendence of misery. <\/p>\n\n\n\n

Consequently, we should strive only for the state of completely perfected buddhahood. There are no methods to effect this attainment other than those which rely on two forms of meditation: relative bodhicitta<\/em>, which is training the mind in love and compassion, and ultimate bodhicitta<\/em>, which is resting evenly in a non-discursive state free from conceptual elaborations. Nagarjuna says: <\/p>\n\n\n\n

If the rest of humanity and I<\/em> <\/p>\n\n\n\n

Wish to attain unsurpassable awakening,<\/em> <\/p>\n\n\n\n

The basis for this is bodhicitta<\/em> <\/p>\n\n\n\n

As stable as the King of Mountains:<\/em> <\/p>\n\n\n\n

Compassion, which touches everything,<\/em> <\/p>\n\n\n\n

And pristine wisdom, which does not rely on duality.<\/em> <\/p>\n\n\n\n

Moreover, whatever accumulations of merit and wisdom we may have, the root of spiritual development in the Mahayana, the six perfections, non-abiding nirvana (a synonym for full awakening or buddhahood), and so on, is simply the arousal of bodhicitta<\/em>. It arises on the basis of love and compassion<\/em>. <\/p>\n\n\n\n

Even when full buddhahood is attained, there is nothing to do except to work for the welfare of others with non-referential compassion. <\/p>\n\n\n\n

True ultimate bodhicitta will not arise in the course of experience of beginners, but relative bodhicitta will definitely arise if they train in it. With the development of relative bodhicitta, ultimate bodhicitta will be realized naturally. <\/p>\n\n\n\n

So, for these and many similar reasons, we must meditate energetically on relative bodhicitta at the beginning if we are to achieve any meaningful results with respect to bodhicitta. <\/p>\n\n\n\n

For someone who wishes instruction on this subject, the basic method for training is, as Shantideva says: <\/p>\n\n\n\n

He who desires shelter quickly<\/em> <\/p>\n\n\n\n

For himself and for all others<\/em> <\/p>\n\n\n\n

Should use this sacred mystery<\/em>, <\/p>\n\n\n\n

The exchanging of oneself for others<\/em>. <\/p>\n\n\n\n

Consequently, the method of meditation of exchanging oneself for others is explained in what follows (in the book; see citation at end of this section). All other methods of mind training are simply elaborations of this theme.<\/p>\n\n\n\n

\n\n\n\n

The Root Text of the Seven Points of Training the Mind<\/strong><\/h4>\n\n\n\n

Translated by the N\u0101land\u0101 Translation Committee under the direction of Vidy\u0101dhara the Venerable Ch\u00f6gyam Trungpa Rinpoche <\/p>\n\n\n\n

Point One: The Preliminaries, Which Are a Basis for Dharma Practice <\/strong><\/h5>\n\n\n\n

{I prostrate to the great compassionate one.} <\/p>\n\n\n\n

1. First, train in the preliminaries.\u00a0<\/p>\n\n\n\n

\n\n\n\n
Point Two: The Main Practice, Which Is Training in Bodhichitta <\/strong><\/h5>\n\n\n\n

{Absolute Bodhichitta} <\/p>\n\n\n\n

2. Regard all dharmas as dreams. <\/p>\n\n\n\n

3. Examine the nature of unborn awareness. <\/p>\n\n\n\n

4. Self-liberate even the antidote. <\/p>\n\n\n\n

5. Rest in the nature of \u0101laya, the essence. <\/p>\n\n\n\n

6. In post-meditation, be a child of illusion. <\/p>\n\n\n\n

{Relative Bodhichitta} <\/p>\n\n\n\n

7. Sending and taking should be practiced alternately. <\/p>\n\n\n\n

These two should ride the breath. <\/p>\n\n\n\n

8. Three objects, three poisons, and three seeds of virtue. <\/p>\n\n\n\n

9. In all activities, train with slogans. <\/p>\n\n\n\n

10. Begin the sequence of sending and taking with yourself.\u00a0<\/p>\n\n\n\n

\n\n\n\n
Point Three: Transformation of Bad Circumstances into the Path of Enlightenment <\/strong><\/h5>\n\n\n\n

11. When the world is filled with evil, transform all mishaps into the path of bodhi<\/em>. <\/p>\n\n\n\n

12. Drive all blames into one. <\/p>\n\n\n\n

13. Be grateful to everyone.<\/p>\n\n\n\n

14. Seeing confusion as the four k\u0101yas<\/em> is unsurpassable sh\u016bnyat\u0101<\/em> protection. <\/p>\n\n\n\n

15. Four practices are the best of methods. <\/p>\n\n\n\n

16. Whatever you meet unexpectedly, join with meditation.<\/p>\n\n\n\n

\n\n\n\n
Point Four: Showing the Utilization of Practice in One\u2019s Whole Life <\/strong><\/h5>\n\n\n\n

17. Practice the five strengths, the condensed heart instructions. <\/p>\n\n\n\n

18. The Mah\u0101yan\u0101 instruction for ejection of consciousness at death <\/p>\n\n\n\n

Is the five strengths: how you conduct yourself is important.\u00a0<\/p>\n\n\n\n

\n\n\n\n
Point Five: Evaluation of Mind Training <\/strong><\/h5>\n\n\n\n

19. All dharma agrees at one point. <\/p>\n\n\n\n

20. Of the two witnesses, hold the principal one. <\/p>\n\n\n\n

21. Always maintain only a joyful mind. <\/p>\n\n\n\n

22. If you can practice even when distracted, you are well trained.\u00a0<\/p>\n\n\n\n

\n\n\n\n
Point Six: Disciplines of Mind Training <\/strong><\/h5>\n\n\n\n

23. Always abide by the three basic principles. <\/p>\n\n\n\n

24. Change your attitude, but remain natural. <\/p>\n\n\n\n

25. Don\u2019t talk about injured limbs. <\/p>\n\n\n\n

26. Don\u2019t ponder others. <\/p>\n\n\n\n

27. Work with the greatest defilements first. <\/p>\n\n\n\n

28. Abandon any hope of fruition. <\/p>\n\n\n\n

29. Abandon poisonous food. <\/p>\n\n\n\n

30. Don\u2019t be so predictable.<\/p>\n\n\n\n

31. Don\u2019t malign others. <\/p>\n\n\n\n

32. Don\u2019t wait in ambush. <\/p>\n\n\n\n

33. Don\u2019t bring things to a painful point. <\/p>\n\n\n\n

34. Don\u2019t transfer the ox\u2019s load to the cow. <\/p>\n\n\n\n

35. Don\u2019t try to be the fastest. <\/p>\n\n\n\n

36. Don\u2019t act with a twist. <\/p>\n\n\n\n

37. Don\u2019t make gods into demons. <\/p>\n\n\n\n

38. Don\u2019t seek others\u2019 pain as the limbs of your own happiness.\u00a0<\/p>\n\n\n\n

\n\n\n\n
Point Seven: Guidelines of Mind Training <\/strong><\/h5>\n\n\n\n

39. All activities should be done with one intention. <\/p>\n\n\n\n

40. Correct all wrongs with one intention. <\/p>\n\n\n\n

41. Two activities: one at the beginning, one at the end. <\/p>\n\n\n\n

42. Whichever of the two occurs, be patient.<\/p>\n\n\n\n

43. Observe these two, even at the risk of your life. <\/p>\n\n\n\n

44. Train in the three difficulties. <\/p>\n\n\n\n

45. Take on the three principal causes. <\/p>\n\n\n\n

46. Pay heed that the three never wane. <\/p>\n\n\n\n

47. Keep the three inseparable. <\/p>\n\n\n\n

48. Train without bias in all areas. <\/p>\n\n\n\n

49. It is crucial always to do this pervasively and wholeheartedly. <\/p>\n\n\n\n

50. Aways meditate on whatever provokes resentment. <\/p>\n\n\n\n

51. Don\u2019t be swayed by external circumstances. <\/p>\n\n\n\n

52. This time, practice the main points. <\/p>\n\n\n\n

53. Don\u2019t misinterpret. <\/p>\n\n\n\n

54. Don\u2019t vacillate. <\/p>\n\n\n\n

55. Train wholeheartedly. <\/p>\n\n\n\n

56. Liberate yourself by examining and analysing. <\/p>\n\n\n\n

57. Don\u2019t wallow in self-pity. <\/p>\n\n\n\n

58. Don\u2019t be jealous. <\/p>\n\n\n\n

59. Don\u2019t be frivolous. <\/p>\n\n\n\n

60. Don\u2019t expect applause. <\/p>\n\n\n\n

\n\n\n\n

When the five dark ages occur, <\/p>\n\n\n\n

This is the way to transform them into the path of bodhi<\/em>. <\/p>\n\n\n\n

This is the essence of the amrita of the oral instructions, <\/p>\n\n\n\n

Which were handed down from the tradition of the sage of Suvarnadvipa. <\/p>\n\n\n\n

\n\n\n\n

Having awakened the karma of previous training <\/p>\n\n\n\n

And being urged on by intense dedication, <\/p>\n\n\n\n

I disregarded misfortune and slander <\/p>\n\n\n\n

And received oral instruction on taming ego-fixation. <\/p>\n\n\n\n

Now, even at death, I will have no regrets. <\/p>\n\n\n\n

{These two verses are the concluding comments of Geshe Chekawa Yeshe Dorje, the author of The Root Text of the Seven Points of Training the Mind.<\/em>}<\/p>\n\n\n\n

Source: Based on Kongtrul, Jamgon. The Great Path of Awakening: The Classic Guide to Lojong, a Tibetan Buddhist Practice for Cultivating the Heart of Compassion<\/em>. Translated by Ken McLeod. Boulder, CO: Shambhala Publications, 2005.<\/p>\n\n\n\n

\n\n\n
\n
\"\"
Contemplation<\/strong>

These Tibetan Buddhist slogans (called lojong<\/em>, or \u201cmind-training\u201d teachings) offer pithy, powerful reminders on how to awaken our hearts in the midst of day-to-day life, under any circumstances.

When I first read these slogans, I was struck by their unusual message: we can use everything we encounter in our lives\u2014pleasant or painful\u2014to awaken genuine, uncontrived compassion.

The lojong<\/em> teachings include a very supportive meditation practice called tonglen<\/em> (\u201ctaking in and sending out\u201d). This is a powerful practice designed to help ordinary people like ourselves connect with the openness and softness of our hearts.

The basic notion of lojong<\/em> is that we can make friends with what we reject, what we see as \u201cbad\u201d in ourselves and in other people. At the same time, we could learn to be generous with what we cherish, what we see as \u201cgood.\u201d If we begin to live in this way, something in us that may have been buried for a long time begins to ripen. Traditionally, this \u201csomething\u201d is called bodhichitta<\/em>, or \u201cawakened heart.\u201d It\u2019s something that we already have but usually have not yet discovered.

(Source: Pema Chodron, The Compassion Book: Teachings for Awakening the Heart<\/em>)



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For instructive comments about the value of mind training, see quoted excerpts in the Contemplation at the end of this section (below the photo). Don\u2019t even consider the ephemeral happiness that results from birth in the higher realms of gods and men. Although the enlightenment of shravakas and pratyekabuddhas can be realised, it is not a final nirvana or transcendence of misery.  Consequently, we should strive only for the state of completely perfected buddhahood. There are no methods to effect this attainment other than those which rely on …<\/span> Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"ngg_post_thumbnail":0,"footnotes":""},"class_list":["post-788","page","type-page","status-publish","hentry"],"yoast_head":"\nThe Need for Mind Training - Mind: Now and Beyond<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/mind-here-and-hereafter.org\/?page_id=788\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"The Need for Mind Training - Mind: Now and Beyond\" \/>\n<meta property=\"og:description\" content=\"For instructive comments about the value of mind training, see quoted excerpts in the Contemplation at the end of this section (below the photo). Don\u2019t even consider the ephemeral happiness that results from birth in the higher realms of gods and men. Although the enlightenment of shravakas and pratyekabuddhas can be realised, it is not a final nirvana or transcendence of misery.  Consequently, we should strive only for the state of completely perfected buddhahood. 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