The Lojong Practice: An Essence of Mahyna Buddhism
( ) Milan Shakya Phd Candidate
W
ithin the vast corpus of Tibetan Buddhist literature is a genre
of writings that stands prominent for its inspirational power,
poignant fervor, and pragmatic or down-to-earth practicality, of
which the Tibetan people have been so enamoured for generations. It
alludes to a collection of texts that describes spiritual practice
known as Lojong or Mind Training in English (). Lojong embodies the
practice of Mahyna thought transformation. The teachings of Lojong
are said to have originated in the Kadampa () tradition, the
earliest of the organized Tibetan Buddhist denominations after
second transmission of Buddhism ()1 in Tibet. It was established in
1057 AD by Dromtmpa Gyalwa Jungnay () on the basis of the teachings
of his master Ata Dpakara rjna (). The central theme of Lojong
teachings is the cultivation and increase of Mahyna Buddhisms
loftiest ideal, generation of thought of Enlightenment (Skt:
Bodhicittotpda; Tib: ) or the desire to attain perfect
Enlightenment for the benefit of sentient beings ( ). 2
MEANING OF LOJONG The Tibetan word Lojong ( is composed of two
words: Lo () means mind. It can be ) translated into Sanskrit as
mati. So, in this context, Lhndup Sopa3 writes that the term lo can
be1
History of the introduction and spread of Buddhism in Tibet can
be divided into two periods: 1. Earlier Transmission of Buddhism (
tenpa ngadar) and 2. The Later Transmission of Buddhism ( tenpa
chidar). In the former period, Nyingma tradition of Tibetan
Buddhism was established while in the latter period, Kadampa, then
Sakya, Kagy and Gelug were established. For details about the
History of Tibetan Buddhism, please see: John Powers, Introduction
to Tibetan Buddhism (New York: Snowlion Publications, 2007). pp.
137-205. 2 cittotpda parrthya samyak sambodhi kamat ||
Abhisamaylakra. See: Ram Shankar Tripathi (ed.),
prajpramitopadeastre crya haribhadraviracit abhisamaylakravtti
sphurth, (Sarnath: Central Institute of Higher Tibetan Studies,
1921), p. 5. The volume contains the Tibetan translation as well.
The Tibetan title is: she rab kyi pha rl tu chin pe menga: gi ten c
gnn tog pe gyen kyi el pa n sel hu so||), p. 13. The verse: sem kye
pa ni hen on chir. yang dag dzog pe jangchub d||). 3 Geshe Lhndup
Sopa is recognized worldwide as one of the great living spiritual
masters of the Tibetan Buddhist tradition. He is particularly
renowned for maintaining the high standards of scholarly learning
while personally embodyingThe Lojong Practice: An Essence of Mahyna
Buddhism - 1
understood as an abbreviation for the thought intent on
enlightenment.4 Another word jong () is construed in Tibetan as to
purify, to cleanse. Its Sanskrit equivalent is odhana. The word
jong is also said to convey several interrelated but distinct
meanings. According to Thubten Jinpa5, jong can have four different
meanings. First, jong can be understood to refer to training which
leads one to acquire skills or achieve a field of knowledge.
Second, jong can also refer to habituation or familiarization with
a particular mode of being or thinking. Third meaning of jong can
be cultivating specific mental attributes such as great compassion
or Bodhicitta. The fourth meaning may be purification or cleansing
in the sense of purifying ones mind of craving ( ), hatred (), and
delusion ().6 Judging from the various connotations given above,
synthetically, lojong may be understood to carry the meaning of
transformation, so that a process of training, habituation,
cultivation and cleansing catalyzes a profound transformation from
ordinary afflicted state to originally changed perspective of
enlightened state centered on others, not the self. Really
speaking, the entire instructions of kyamuni Buddha and their
commentaries by different masters are taught as Mind training
teachings to subdue all types of defilements ( ). We are here
specifically dealing with the development of a specific genre of
teaching in Tibet. In other parlance, Lojong or Mind training is
here meant to be specific methods for generating and expanding
Bodhicitta, particularly through the practice of equality of all
sentient beings and exchange of self with them. Clarifying the
meaning of Lojong, Lhndup Sopa writes, Lojong principally means to
fully train ones mind to develop the two types of bodhicitta
(conventional and ultimate).7 There is a reference in
Sadhinirmocana Stra which was quoted by Gampopa to define these two
Bodhicittas:
the qualities of humility, tolerance and compassion. Though
trained in his youth in one of the most rigorous Buddhist
monasteries in Tibet, Geshe Sopas life work has been centered in
the heartland of America. There, Geshe Sopa has spent forty years
inspiring as a Buddhist monk, a university professor, a committed
peacemaker, a consummate teacher. 4 Geshe Lhndup Spa, Peacock in
the Poison Grove: Two Buddhist Texts on Training the Mind, (Boston:
Wisdom Publications, 2001), p. 15. The book contains the root
Tibetan verses of the two important Mind Training texts together
with their commentaries. The texts are: The Wheel of Sharp Weapons
( theg pa chen poi lojong tshn tsha khor lo) and The Peacocks
Destroying the Poison ( lojong majya dug jom). 5 Geshe Thupten
Jinpa, PhD, has been a principal English translator to H.H. the
Dalai Lama since 1985. He has translated and edited more than ten
books by the Dalai Lama including The World of Tibetan Buddhism
(Wisdom, 1993), The Good Heart: The Dalai Lama Explores the Heart
of Christianity (Rider, 1996), and the New York Times bestseller
Ethics for the New Millennium (Riverhead, 1999). Geshe Thupten
Jinpa was born in Tibet in 1958. 6 Thubten Jinpa, (tr.), Mind
Training: The Great Collection, (Boston: Wisdom Publications,
2006), p. 1. This collection was compiled and edited by Sakyapa
scholars Kon chog Gyaltsen and Shonnu Gyalchok between 1350 ca. -
1400 ca. This was translated into English by Thubten Jinpa with the
title Mind Training: The Great Collection. It contains forty-three
individual Lojong texts and their commentaries. 7 Sopa, op cit.
f.n. 4, p. 49.The Lojong Practice: An Essence of Mahyna Buddhism -
2
There are two classes of bodhicitta: ultimate and relative.
Relative bodhicitta is a vow to liberate all sentient beings from
suffering through compassion. The mind of ultimate enlightenment or
(Ultimate Bodhicitta) is beyond the world, free from all
elaborations, the supremely pure, subject of the
ultimate-stainless, unmoving, and very clear like the continuity of
a lamp sheltered from wind. 8
When used in this sense, the term Lojong connotes a short form
of the fuller expression Mahyna Mind training.
Lineage and History of Lojong Practice As already defined,
Lojong is a pragmatic and down-to-earth practice of generating
Bodhicitta, which is a life-blood of Mahyna buddhism. As clearly
mentioned in Sadhinirmocana Sutra, kyamuni Buddha transmitted
Mahyna teachings in what are generally known as the Second and the
Third Turning of the Wheel of Dharma (dharmacakrapravartana). 9 The
Mahyna teachings from these two turning were widely spread by two
great Mahyna cryas Ngrjuna and Asaga in the second and fourth
century respectively. So specially in the Tibetan tradition, the
lineage of Bodhicitta practice is also traced back to these two
cryas. Acrya Ngrjuna is said to have received the Mahyna teachings
of second turning from Bodhisattva Majur himself whereas Asaga
received the Mahyna teachings of the third turning from Bodhisattva
Maitreya. So one lineage of Bodhicitta, a.k.a. Profound Lineage
articulated in the Middle Way Philosophy (u m) stemmed from
Bodhisattva Majur and the other lineage, a.k.a. Method Lineage
articulated in the Mind-only Philosophy ( sem tsam) arose out of
Bodhisattva Maitreya.
8
(jangchub kyi sem de yang nam pa nyi te. dn dam pa jangchub
kyi
sem dang. kun dzob jangchub kyi sem so.....de la don dam
jangchub kyi sem don jigten le de pa pay tha dang el wa. shintu sel
wa. don dam pay yl can ima me pa. me yo wa. lung me pe mar meyi gyn
tar shintu sel baho). Lobpn Gampopa, (dam ch yi hin gyi norbu
tharpa rin pohi gyen), Pecha Folio no. 83.
According to ntideva, the Relative bodhicitta can in turn be
classified into Aspirational (prai bodhicitta) and Application
(prasthna bodhicitta) as clarified in this verse from his
Bodhicaryavatara: tadbodhicitta dvividha vijtavya.
bodhipraidhicitta ca bodhiprasthnameva ca. Bodhicaryvatra 1/15.
See: P. L. Vaidya (ed.), ntidevaviracita bodhicaryvatra |
prajkaramativiracitay pajikkhyavykhyay sabalita, (Darbhanga: The
Mithila Institute, 1960), p. 11.9
For the information about these three turnings, see: John
Powers, Wisdom of Buddha: The Sadhinirmocana Mahyna Stra (Berkeley:
Dharma Publishing, 1995): 139-141. The Stra is extant only in the
Tibetan version compiled in the Kangyur (), the original Sanskrit
is no longer extant. In Tibetan, the Stra is called phgp gong p
ngepr el pa he cha w thegp poy do ()The Lojong Practice: An Essence
of Mahyna Buddhism - 3
From Ngrjuna, the profound wisdom lineage descended down to rya
Deva. It was passed on through Buddhaplita, Bhvaviveka, Candrakrti,
ntideva, and Vidykokila, the elder, Avadhutpda. Vidykokila and
Avadhutipda transmitted this lineage to Ata. The Tibetan tradition
generally asserts that Bodhicitta is generated in this lineage by
the method of Exchange of Self with others ( dag hen yam je).10
From Asaga, this Method Lineage descended down through Vasubandhu,
Vimuktisena, Candragomin, Paranasena, Vintasena, Vairocana,
Ratnasena, Suvaradvpi or Dharmakrti who is best known in his
Tibetan appellation Ser ling pa () and ultimately to Ata. The
method of cultivation of Bodhicitta reflected in this lineage is
known as Seven Point Cause and Effect instructions ( gyun e menga:
dn). 11 The two long lojong lineages can be shortened to those of
three masters namely Dharmarakita, Maitryog and Dharmakrti from
whom Ata received Mind training teachings. Lojong tshog she ma hug
so ( ) explains that Maitryog belonged to the lineage that stemmed
from Majur whereas Dharmakrtis lineage came from Maitreya. 12
Interestingly, Dharmarakita is not included in the any of the two
lineages.13 The fundamental Lojong teachings that Ata received from
these Gurus were Wheel of Sharp Weapon ( ) and The Poison
Destroying Peacock Mind Training (), both attributed to
Dharmarakita, the Gyer sGom Vajra Song () attributed to Maitryog
and Levelling out ones conception ([ ]) and The Stages of the
Herioc Mind () both attributed to Dharmakrti.
10
Geshe Ngawang Dhargyey, Tibetan Tradition of Mental Development,
(Dharamsala: Library of Tibetan works and Archives), p. 116. 11
Ibid. Generally, it is a well established fact that the profound
wisdom lineage of Madhyamika philosophy was propounded by crya
Ngrjuna in the first second century AD on the basis of the
Prajpramit stras of the second turning whereas crya Asaga
propounded the Yogcra Philosophy based on the third turning of the
Mind Only philosophy. These two stream constitutes the core Mahyna
philosophies as contrasted against two rvakayn philosophies of
Vaibhika and Sautrntika. But the scholars have never attempted in
the Indian tradition to trace the Bodhicitta traditions in these
two Mahyna tenets. Surely, as the Tibetan tradition corroborates,
there are two distinct traditions of Bodhicitta generation in these
two Mahyna systems as equally important as their respective
philosophical aspects because philosophy alone doesn't distinguish
the tradition from rvakayna. It is the altruistic motivation or
Bodhicitta that counts the most and identifies the system as
Mahyna. 12 The Tibetan text reads: (nyi pa jam pel ne gy. lama
jampe nel jor pa la h. jampa kho na gom pe de tar ag) See: Shnu
Gyalchok and Knchog Gyaltsen (comp.), thegpa chenpo lojong gyatsa.
See: Shnu Gyalchok and Knchog Gyaltsen (comp.), thegpa chenpo
lojong gyatsa. (Montreal: Institute of Tibetan Classics, 2004), p.
201. 13 There is a mention about Dharmarakita in the deb ther ngon
po () G Lotsawa hn nu Pel () writes, (Dpakara rjna) received the
teachings of Mahvibh from the master Dharmarakita for two years.
Because Dharmarakita was a rvaka, Dpakara rjna used to change his
residences every seven day.. Here is the root text: (lama
Dharmarakita la o tanta pu rir c nyi su je ag tu she pa chen mo
sen. khong nyen th pa yin pe hag dn dn na ne khang pho wa dze.).
See: G Lotsawa hn nu Pel, Deb ther ngon po () (Sarnath: Vajra Vidya
Institute, 2003), pp. 298-299.The Lojong Practice: An Essence of
Mahyna Buddhism - 4
Due to the decline of Buddhism in Tibet in the aftermath of the
severe persecution by Lang darma (), Ata was invited to Tibet to
restore the Buddhadharma to its pristine purity in 1042 AD. 14 In
Tibet, Ata composed masterpiece Lamp for the path to Enlightenment
(Skt: Bodhipathapradpa; Tib: ) giving his presentation the
abbreviated title, Lam rim (). He blended the two aforementioned
lineages in such a way that both of them became easier to
understand and practise, and this work is the role model for all
subsequent lam rim texts. Then he composed other works which set
forth the instructions of Dharmakrti. Apart from that Ata wrote
many Mind Training texts, the most popular being the Bodhisattva
Mayval (), Vimalaratna Lekha Nama (), Root Lines of Mahyna Mind
Training ()15 so on. During the last seventeen years of his life
Ata stayed in Tibet, where he transmitted these teachings to his
closest disciple, Dromtnpa. After the demise of Ata, Dromtnpa
organized his transmissions into the legacy known as The Four
Divinities and Three Piakas () 16 - a tradition whereby an
individual practitioner could perceive all doctrines of the stras
and tantras as noncontradictory and could personally apply them all
as complementary methods for the accomplishment of enlightenment.
Eventually this lineage came to be known as Atas Kadampa (), a
tradition founded by Dromtnpa who in turn transmitted these
teachings to three Noble Kadampa brothers ( ) Geshe Potowa Rinchen
Sel (), Chengawa Tsulthim Bar ( ) and Phuchungwa hnnu Gyaltsen ()
creating their own separate lineages, like scriptural lineage (
hung pa wa), the Stages of the path lineage ( lam rim pa) and pith
instruction lineage ( me nga wa). Mind training teachings belong to
the second of these three teachings. However, although a separate
lineage, Atas Lam rim was the common philosophy among all of the
three lineages. It is said that in the fourteenth century
Tsongkhapa also known as Lozang Dragpa ( ) who held all the three
Kadampa lineages founded Ganden () monastery from which the new
tradition, Gandenpa takes its name. The Gandenpa was later changed
into Gelugpa ( ) tradition. During the time of the Noble Brothers
many of these oral teachings were14
For Atisas biography, please see: bka.gdams.glegs.bam.pha.chos.
The Full Tibetan title is: (Silling: tsho dn mi rig pe n khang,
1993). Kadam Legbam is available in two volumes, the one which
contains the biographies of Atisa and his gurus is pha ch, the full
Tibetan title already given. The other volume which contains the
biographies of Atisas main disciple om tnpa and other disciples is
called bu ch. The full Tibetan title is: 15 In studying these root
lines, no fundamental difference is found between them and the
Seven-Point Mind Training practice authored by Chekawa. So it can
be asserted that Chekawa didnt actually write all the lines of the
SevenPoint Mind Training in the sense of an author composing his
own original work. He just reorganized and commented on these root
lines orally transmitted by Ata into seven systematic categories
which came to be called the Seven-Point Mind Training Practice. 16
Four Divinities () are kyamuni Buddha (), Avalokitevara (), Tr ()
and Acala ( ). Three Piakas () are Stra (), Abhidharma () and
Vinaya () (). The Lojong Practice: An Essence of Mahyna Buddhism -
5
collected together and compiled into the text Stages of the
Doctrine (). Lojong tshog she ma narrates that when Ata was alive,
Lam rim was transmitted publicly, but he transmitted the practice
of exchange of self with others under the seal of secrecy to
Dromtnpa only. Dromtnpa also transmitted this teaching exclusively
to Geshe Potowa who in turn transmitted them to Geshe Langri
Thangpa (), who composed Eight Verses of Mind Training ( ) 17 and
transmitted it to Geshe Sharawa () and through him to Geshe Chekawa
() (1102-1176 CE). Geshe Chekawa revealed the secret teachings of
Lojong in public by publicizing for the first time the Seven Point
Mind Training (). According to Nam kha pel (), who composed Mind
Training like the Rays of Sun (), Chekawa transmitted this teaching
to Se chil bu Chkyi Gyaltsen () who wrote a commentary on Chekawas
Seven Point Mind Training Practice. He in turn gave the Lojong
teachings to Lhachenpo Lung gi Wangchuk () (1158-1232) and others.
Later, many different realized masters composed commentaries and
their own lojong texts. One of them was the Kadampa master Nglch
thogme sangpo () (1295-1369) who composed the masterpiece Lojong
texts called Thirty Seven Practices of the Buddhas Sons (). In this
way, eventually the lineage of Lojong descended down to Ram pa Lha
ding pa () from whom Tsong Khapa () received this teaching.18 Tsong
Khapa is said to have blended both lineage methods of Mind training
in Lam rim chen mo (). His disciple the first Dalai lama named Gen
dundub () (1391- 1474) also made commentary on this teaching. It
has always been considered to be one of the most important of the
lojong texts by Gelugpas (). Among the four Tibetan Buddhist
traditions (), the Lojong teachings could have equal impact on
other Buddhist traditions as well, like the followers of the old
Buddhist tradition () Sakya (), Kagy (). In Nyingmapa, the famous
text that teaches Ngno practice () is Venerable Pel Rinpoches kn
sang lame helung ( ) represent a basic text of Lojong teachings
that continues to enjoy great popularity. Similarly the Sakya
tradition is also enriched with its own lojong teachings called
Parting from17
The Tibetan text reads:
(di jo w ge she tb pa men pa la ma nang.
kho wo la di nang wa ji tar la: h pe. nge khy ma yin pa la ten
sa ma nye pa yin sung ke. ge she tn pe kyang po to wa ma yin pa la
ma nang. sha ra wa dang. lang ri thang pa le hen la nang wa me.)
See: Gyalchok and Gyaltsen (comp.), op cit. f.n. 12. p.203.18
Brian Beresford (tr.), Mind Training like the Rays of the Sun,
(Dharamshala: Library of Tibetan Works and Archives, 1992), p. 14.
Hortn Nam kha Pel was a direct disciple of Je Tsong Khapa. In the
preface of the same book, Jeremy Russel hypothesises that in the
Tsong Khapas collected Works Nam kha Pels name is often mentioned
as the scribe. Thats why he concludes that Mind Training Like the
Rays of the Sun is something like a transcription of Tsong kha-pas
oral explation.The Lojong Practice: An Essence of Mahyna Buddhism -
6
Four Attachments ()19 said to have been transmitted by
Bodhisattva Majur. For the commentary, the Sakya masters inherited
the Atas teaching of exchange of self with others. Similarly the
Kagy master Gampopa () was Kadampa master before he met Milarepa (
), one of the founders of the Kagy tradition. So naturally, he
integrated the Kadampa teachings into the Kagy teachings of Mahmudr
to form a new tradition called akpo Kagy (). The example of this
integration is the famous kagy Lamrim and Lojong text The Jewel
Ornament of Liberation (). The subsequent masters of all the four
sects also continued to write commentaries on the Lojong texts.
They were Nyingmapa/Kagypa Eclectic () Jamyang khyentse wang po ()
(1820-1892) and Jamgn Kntrul Lodr Thaye () (1813-1899). In this
way, they were integrated into all four Tibetan Buddhist Schools.
The Lojong texts were brought together into the anthology A Hundred
Texts on Training the Mind (). Now in the corpus of Tibetan
Literature, Lojong forms a separate genre for there are numerous
and diverse Lojong texts and commentaries. So rightly it can be
said that the Lojong teachings are the mirror of Tibetan Buddhism.
Because of them, it is still able to retain the original essence of
the teaching of kyamuni Buddha himself.
LITERARY SOURCES OF THE LOJONG PRACTICE The Mahyna stras which
stand out as the primary sources of Lojong teachings, those singled
out are the kagarbha Stra, Vimalakrtinirdea stra, Akayamati
Paripcch Stra, Gaavyha stra, Majurbuddhaketravyhlakra stra and so
forth. These are just a few Stras among many that substantiate the
Lojong Practice. After Buddhas parinirva, the Mahyna teachings
began to flourish only after the 2nd century with the advent of
crya Ngrjuna who not only retrieved the hidden prajpramit stra of
the second turning, but also propagated it in a simple terms by
propounding the Middle way philosophy. Later in the 4th century,
the teachings of third turning reappeared and was propagated by
crya Asaga and his19
The Tibetan verse is : (tshe di la hen na ch pa min. kham sum la
hen na nge jung min. dag dn la hen na jang sem min. dzin pa jung na
ta wa min.) The verse can be translated into English as : If (you)
have attachment to this life, (you) are not a dharma practitioner.
If (you) have attachment to three realms, (you) have no
renunciation. If (you) have attachment to self-interest, (you) have
no Bodhicitta. If grasping arises, there is no view. This four
lines were received by Sachen Knga yingpo ( ) from Bodhisattva
Majur directly. Je Tsong khapa also had a direct revelation of
Bodhisattva Majur from whom he also received exactly the same
teaching which he outlined into three vital points also known as
Three Principle Paths () viz. 1. Renunciation (), 2. Bodhicitta ()
and 3. Correct view of emptiness ( ). Renunciation concerns the
first two lines while, Bodhicitta and correct view of emptiness
concern the third and the last line of the parting from the four
attachment. This constitutes the foundation of the Lamrim
teaching.The Lojong Practice: An Essence of Mahyna Buddhism - 7
brother Vasubandhu. They explained it by propounding the Yogcra,
Cittamtra or Vijnavda philosophy. So the Mahyna teachings
reappeared and developed into two systems, Madhyamaka and Yogcra.
So the practice of generating Bodhicitta also developed under these
two traditions. The Madhyamaka lineage is also known as the
profound lineage (). The main scriptural sources for the Bodhicitta
or Lojong practice in this lineage are Ngrjunas Ratnval, ntidevas
Bodhicaryvatra, iksamuccaya, Candrakrtis Madhyamakvatra and so on.
The Yogacra tradition is also known as the vast lineage () which
takes into account the role of cause and effect or Karma and its
result as well while explaining wisdom. The main scriptural sources
for Lojong practice in this lineage are Mahynastrlakra,
Abhisamaylakra, two of the Five Texts of Bodhisattva Maitreya ()
20, Asagas Bodhisattvabhmi and so forth.
THE CHIEF FEATURES OF THE LOJONG PRACTICE Almost all the
teachings of the Buddha are directly or indirectly connected with
training of the mind. Thats why in Tibetan, Buddhism is called the
Insiders Dharma () as opposed to all other religious systems of the
world which are known as the Outsiders Dharma () that somehow rely
on the external almighty called God who according to them is solely
responsible for beings suffering and happiness. But this is not the
case in Buddhism which teaches that the mind of sentient beings,
not the God is responsible for their happiness and sorrow. Because
the mind propels both the body and the speech in doing actions
which lead to suffering or happiness.21 So without training the
mind, no matter whatever happy one may be physically, that is still
the worldly happiness which is bound to turn into suffering sooner
or later. Here training the mind is to liberate itself from the
self-grasping which is the main cause of suffering. As already
explained, Lojong is a fundamental Mahyna Buddhist practice
which20
Also called the Five Dharmas of Maitreya. The name was given to
the group of treatises written by rya Asaga after hearing the
teachings contained in them directly from Bodhisattva Maitreya. The
five treatises are : 1. abhisamaylakra ( ngn par tog pe gyen), 2.
mahyna strlakra ( theg pa chempo do dehi gyen), 3. madhyntavibhaga
( dang tha: nam par je pa), 4. dharmadharmatvibhaga ( ch dang ch
nyi nam par je pa), 5. mahynottaratantra stra ( theg pa chenpo gy
la me ten c) 21 The Lord Buddha says, Mind precedes all phenomena.
Mind is their master and mind-made are they. If with a corrupted
mind one should either speak or act, suffering follows caused by
that, as does the wheel the oxs hoof. [1:1]. Mind precedes all
phenomena. Mind is their master and mind-made are they. If with a
clean mind one should either speak or act, happiness follows caused
by that, as ones shadow which never departs.[1:2]. The Pli verses
are: manopubbagam dhamm manoseh manomay. manas ce paduhena bhsati v
karot v. tatona dukkhamanveti cakkava vahato pada ||1||
manopubbagam dhamm manoseh manomay. manas ce pasannena bhsati v
karoti v. tatona sukhamanveti chyva anapyin ||2||. Yamakavaggo:
DhammapadaThe Lojong Practice: An Essence of Mahyna Buddhism -
8
replaces the mind of self-grasping () with a boundless
compassion () and Bodhicitta. Thats why, it is the main practice of
the Bodhisattvas. The beauty of this practice is that it is more
relevant than ever in this world of turmoil. The following chief
features are helpful for understanding Lojong in a much better way.
Direct assault on self-centredness One of the greatest obstacles to
both ordinary happiness and spiritual progress is described to be
self-centredness or ego-centric attitude. So the main enemy of
Bodhisattvas is self-cherishing attitude () and it is at this stage
that the anger of the wrathful deity Yamntaka is directed to
destroy this demon as can be found in the verse of Wheel of Sharp
Weapon by Dharmarakita. 22 Brian Beresford notes that while the
door to the Mahyna is the aspiration to highest enlightenment based
on a deep rooted wish to help others in the best possible way,
people have just the opposite attitude and are predominantly
concerned with their own vested interests.23 Hence Lojong is said
to be a direct practice to confront the egotistical attitude which
remains engrained in ones mind and it transforms it for the concern
for others. As already explained, the general logic is that others
are many and the self is just one. So importance must be given to
many instead of one or priority to majority. So it is clear that,
Lojong can be viewed as a tool to change ones selfish and heedless
minds because the self is interchanged with others in the practice.
This exchange of self with others is well reflected in ntidevas in
Bodhicaryvatra:All those who are unhappy in the world are so as a
result of their desire for their own happiness. All those who are
happy in the world are so as a result of their desire for the
happiness of others.129. 24
One, who does not exchange his own happiness for the suffering
of others, surely does not achieve Buddhahood. How could one find
happiness even in the cycle of existence? 131. 2522
The verse is : (khu cig khu cig ho wo shinje she. gyob cig gyob
cig a dag nying la nn. phung che tog pe go la chem se chem. a dag
she me nying la m ra ya.). Knchog etal. (comp.), op cit. f.n. 12,
p. 85 23 Beresford, op cit. f.n. 18, p. xi 24 The verse is : ye
kecid dukhit loke sarve te svasukhecchy | ye kecit sukhit loke
sarve tenyasukhecchy ||129||. P. L. Vaidya, ntidevaviracita
Bodhicaryvatra Prajkaramativiracitay Pajikkhyavykysahita,
(Darbhanga: Mithila Institute, 1960). p. 163 25 The verse is: na
nmasdhya buddhatva sasrepi kuta sukham | svasukhasynyadukhena
parivartamakurvata ||131||. Ibid.The Lojong Practice: An Essence of
Mahyna Buddhism - 9
What this verse indicates that in this world, people harm each
other and experience both physical and mental suffering, especially
fear of the many terrifying things inside and outside themselves.
Every aspect of misery and suffering in this world, according to
ntideva, actually arises from the view of a real personal identity,
or the egotistic view. It is likened to the devil that abides in
the depths of peoples mind that thinks: I alone am the best. I
alone am to be cherished, respected, and honored. I must be in
control. Those who do not agree with me are evil; may be they
should be destroyed. How nice it would be if they did not exist.
So, according to ntideva, most people in the world have this type
of attitude. One cannot get rid of suffering unless one has such
kind of attitude that boosts up I, me and mine, the egotistic
attitude just as one cannot stop being burned unless he stays away
from the fire. 26To free myself from harm And others from their
sufferings, Let me give myself away, And cherish others as I love
myself Take otherslower, higher, equalas yourself; Identify
yourself as other. Then, without another thought Experience envy,
pride, and rivalry. 27
In the above two verses, ntideva emphasises the attitude of
viewing others more important than oneself while crushing
self-cherishing attitude. The main feature of Lojong is this
teaching which draws on above verses of ntideva. Cherishing other
sentient beings as our own mothers. In this world of sheer
selfishness, this seems to be extremely difficult practice. For
that one needs to cultivate equanimity () first towards all
sentient beings. It hints at peoples general propensity to see some
people as friends, some as enemies and some as strangers, thus
strongly advocating that these are all simply mental fabrications
() fueled by strong egograsping (). Then the attitude of thinking
of all sentient beings as being ones own mother () is developed.
This awareness of mother sentient beings, is a reminder of
viewing26
The verse is: tmnamaparityajya dukha tyaktu na akyate |
yathgnimaparityajya dha tyaktu na akyate ||135||. Ibid. 27 The
verse is: tasmtsvadukhantyartha paradukhaamya ca | dadmyanyebhya
tmna parn grihmi ctmavat ||136|| hndivtmat ktv paratvamapi ctmani |
bhvayery ca mna ca nirvikalpena cetas || 140 || Bodhicaryvatra,
Chapter 8. ||135||. Ibid.The Lojong Practice: An Essence of Mahyna
Buddhism - 10
all sentient beings as ones own mothers in his or her past
lives. This practice presupposes the understanding and belief of
the universal law of Karma and its effect and rebirth. Then their
kindness as mothers are recollected (). The Buddhist law of karma
and rebirth teaches that every sentient being has become ones
mother in at least one past lifetime, their kind and compassionate
upbringing of sentient beings as their mothers cannot be
exaggerated. The teaching logically presents the kindness of ones
present mother as a basis substantiates that fact that all sentient
beings have become immensely kind to them and emphasizes the need
to be grateful to them. As one understands this, he or she cannot
remain ungrateful but take initiatives right away to repay their
kindness () because one is instructed to remember how all sentient
beings have benefited him or her in one way or another as his or
her parents, so it should be their duty as children to repay the
kindness shown to them. The crux of the teaching is that enmeshed
in five poisons () 28 , sufferings of the mother sentient beings
are intolerable. It is not sufficient to ensure their temporary
happiness that soon will turn back into suffering as long as they
are in sasra. Attempts should be made to rescue them from their
misery once and for all and establish them in a permanent state of
happiness. In this way Immaculate love and compassion () for
sentient beings are generated. This immaculate love encourages him
or her to think, I will take on the full responsibility of
delivering all sentient beings from the vicious state of samsara,
from suffering. I myself, and no other, will discharge this task.
This will result in the generation of the exceptional thought ().
The following Lojong verse by Nglchu Thogme Zangpo reveals such
kind of exceptional thought:What's the point of personal happiness
when every mother so affectionate to me from beginningless time is
suffering? Thus, in order to liberate infinite numbers of sentient
beings, generating bodhicitta is the practice of a bodhisattva.
29
Langri Thangpas exceptional thought to practice exchange of self
with others is well reflected in the 7th verse of his Eight Verses
on Training Mind:In brief, may I offer both directly and indirectly
all happiness and benefit to all beings, my mothers, and secretly
take upon myself all of their harmful actions and suffering. 30
28
Skt: pacabia : 1. Passion (rga; ), 2. Hatred (dvea; ), 3.
Delusion (moha; ), 4. Pride (mada; ), 5. Envy (mtsarya; ). 29 The
verse is : (thog me d ne dag la tse wa cen. ma nam dug na rang de
ci hig ja. de chyir tha ye sem ce el je chyir. jangchub sem kye
gyel se lag len yin). The 10th verse of the Thirty Seven Practice
of Buddhas Son by Nglchu Thogme Zangpo.The Lojong Practice: An
Essence of Mahyna Buddhism - 11
So one of the chief features of the Lojong practice is the
acceptance of all sentient beings as ones mother which is
understood to effectively boost up his or her practice of exchange
of self with others. This is a strong basis for the tonglen
practice. Transforming adversity into the path to Enlightenment
Another element of the Lojong teachings is described to be the
advice to transform adversity into path of enlightenment. The
commentators on the Lojong practice describe that the Lojong
practitioners are able to cope with whatever happens with their
lives, suffering and happiness, with an equanimous mind like the
slogan in Seven Point Mind Training practice says: When the world
and its inhabitants are full of negativity, transform adverse
conditions into the path of enlightenment31They use suffering as a
powerful tool to practice the path. Thus, it goes without saying
that Lojong is part and parcel of Mahyna Buddhism because the key
goal of mind training is the total transformation of ones selfish
attitudes and every circumstance or event, whether they be positive
or negative into condition conducive to the enhancement of a vast
mind of Enlightenment or Bodhicitta. Therefore, suffering,
criticism and other adverse circumstances and harmful people like
enemies are taken as an aid to ones spiritual practice in Buddhism.
The serious Lojong practitioners even feel indebted to those who
inflict excruciating torture on them. This is the practice of the
perfection of patience as well. Tibets most favourite yog Milarepa
also underwent unbearable adverse circumstances and privations in
his prime youth so much so that those who go through his life-story
cannot help shedding tears of sorrow. But instead of becoming
distraught, he developed unflinching renunciation from all the
samsaric activities and following his Guru Marpa Lotsawas
instructions, meditated in the forlorn caves with one pointed zeal
and ultimately attained the great bliss of nirvana. He took the
suffering as an aid to dharma practice. Thats why instead of
cursing his evil-doers, he thanked them heartily saying:If I do not
have somebody who hates me, with whom shall I practice my patience.
Should I die tonight, what is the use of all my properties, all my
belongings? Patience is the most powerful practice for the
attainment of enlightenment. My aunt (who inflicted on me such an
unbearable suffering) is a catalyst for my Dharma practice. It is
due to my uncle and
30
The verse is : (dor na ng dang du:ngel kn. phen de ma nam kn la
bl. ma yi n dang du:ngel kn. sang we dag la len par shog). The 7th
verse of the Eight Verses of Mind Training by Langri Thangpa. 31
The verse is : (n c dig pe gang we tshe. kyen ngen jangchub lam
dubgyur). This is the one of the lines in the third point of Seven
Points of Mind Training, i.e. Taking adverse conditions onto the
path of enlightenment ().The Lojong Practice: An Essence of Mahyna
Buddhism - 12
aunts that I am now following the Dharma path. I am extremely
grateful to them. I, in return for their kindness, constantly pray
if they may attain enlightenment. 32
This is an example of the real transformation of suffering into
the path to Enlightenment. Tonglen Practice as the essence of
Exchange of self with others. The practice of exhange of self with
others is generally regarded as a secret teachings, not for
everyone, and is viewed as something very difficult. The Lojong
texts describe that only after self-centered attitude is overcome,
one is able to practice this successfully. About this practice,
ntideva says:Whoever wants to save himself and others quickly
should practice the holy secret of exhanging self and others.33
Here holy refers to the most sacred kind of practice, here that
of exchanging self with others. According to ntideva, the
self-cherishing attitude is the target or enemy of this practice.
Geshe Lhundub Sopa () writes that exchanging self with others
involves cherishing others in order to help them, concerning
oneself with their problems and misery, wanting to relieve their
problems, and wishing them joy, happiness, peace and every
desirable things; in short having the same goals for others as we
have for ourselves.34 As Lama Zopa Rinpoche ( ) says, through this
practice Bodhisattvas learn to dedicate themselves completely to
the welfare and happiness of others, leading them to enlightenment
in the long run. 35 Based on the fundamental thought of exhanging
self with others, tonglen () is practiced. The literary translation
of tonglen is giving and taking. It consists in giving all ones
happiness to, all sentient beings as a whole, irrespective of
whether they are friends, enemies or strangers, and taking all
their suffering onto oneself. This is dealt with in the seventh
slogan of Seven Point Mind Training Practice by Chekawa : Sending
and taking should be practiced
32
The text reads:
See: Tsang yn Heruka r pe gyen cen, nal jyor gyi wangchug chen
po jetsn mila re pe nam thar. tharpa dang tham ce khyen pe lam tn
he ja wa.(Kathmandu: Shree Gautam Buddha Vihara, 2006), pp. 155-156
33 The original verse is: tmna cparacaiva ya ghra trtumicchati | sa
caretpama guhya partmaparivartanam || 120 ||. Vaidya, op cit. f.n.
8, p.162. 34 Sopa, op cit. f.n. 4, pp. 47-48. 35 Lama Zopa
Rinpoche, Transforming Problems into Happiness, (Boston: Wisdom
Publications, 1993), p. 1.The Lojong Practice: An Essence of Mahyna
Buddhism - 13
alternately. These should ride the Breath.36 This is called Tong
len () practice in Tibetan. The reference to this practice can be
found in Ratnval, a text by Ngrjuna :May others sins ripen for me,
And all my virtues for them37
This is considered to be really the most difficult thought. The
Lojong texts advise that to train in this precious thought, first
of all a person should begin the Tonglen practice with the members
of his or her family. Then gradually, he should extend his horizon
to his neighbors. This continues until one is able to embrace all
sentient beings in his Tonglen practice. Ven. Sgyal Rinpoche () has
described Tonglen practice at depth in his book, Tibetan Book of
Living and Dying. He has presented the steps for the Tonglen
practice, emphasizing the importance of this practice to dying
persons in the hospice environment.38 As elucidated by Geshe Kel
Shang Gyatso (), Tonglen is not done physically in the sense that
one gives up his or her present form to others and take on their
body. Rather, it is a transplantation of self-cherishing attitude
and development of the thoughts that cherish others.39 In Tonglen
meditation, one concentrates on breathing. While exhaling, he
imagines he is giving all his virtues and happiness to others.
Similarly, while inhaling, he takes on all their suffering and
pains, without any exception. This process is the preliminary
practice of Tonglen which Sogyal Rinpoche describes categorically
in the same book.40 Essence of Buddhist Practice Further, these
teachings are said to contain the essence of Buddhist practice.
When one practises the Lojong teachings, he is supposed to be
practising all of the Buddhist teachings because they in themselves
are said to be the essential Buddhist teachings to lead one to
supreme Enlightenment. In Tibetan, the term Buddhism is known as
nang pe ch meaning the dharma of36
The root verse is : (tonglen nyi po pe mar jang. de nyi lung la
kyn par jya). These two maxims are in the second point of Seven
Points of Mind Training, i.e. Training in the awakening mind, the
main practice (). 37 The original verse is: te ppa ma]yi pacye[n]
macchubha teu ckhilam || 484 || Ratnval. Michael Hann (ed.),
Ngrjunas Ratnval, (Bonn: Indica et Tibetica Verlag, 1982), p. 160.
38 Sogyal Rinpoche, The Tibetan Book of Living and Dying, (London:
Rider, 1988), pp. 197-212. Born in Kham in Eastern Tibet, Sogyal
Rinpoche was recognized as the incarnation of Lerab Lingpa Tertn
Sogyal, a teacher to the thirteenth Dalai Lama, by Jamyang Khyentse
Chkyi Lodr, one of the most outstanding spiritual masters of the
twentieth century. Rinpoche is also the founder and spiritual
director of Rigpa, an international network of over 100 Buddhist
centres and groups in 23 countries around the world.. 39 Geshe
Kelsang Gyatso, Meaningful to Behold, (Cumbria: Wisdom
Publications, 1990), p. 249 40 Sogyal, op cit, f.n. 38. pp.
207-209.The Lojong Practice: An Essence of Mahyna Buddhism - 14
the insiders. All the rituals, philosophical sophistries and so
on are futile if with trained mind one doesnt commit evil deeds and
practice wholesome deeds of working for the benefit of all sentient
beings. So in short, even if kyamuni Buddha taught 84000 dharma
aggregates (Skt: catursti dharmaskandha; Tib: )41 his Lojong
teachings are reflected in these three crucial essential lines
only:Dont commit any evil deeds Accomplish all the wholesome deeds
Tame your mind. This is the Buddhas Teaching.42
So the teaching of Lord Buddha is very simple and
straightforward. But it is equally difficult to put them into
practice. Today, it is imperative that one should understand and
practice the essence of teachings which are no more than what are
given above. Very simple, succinct and down-to-earth instruction
The Lojong teachings are found to be very simple and down to earth.
They are succinct, practical and concentrate on one integral
fragment of the path, i.e generation of bodhicitta. They are so
pithy, presented in a maxim style and so easy to grasp that people
can commit them to memory as slogans immediately and can apply to
ones day to day life as well. So these teachings are not like many
other established teachings of the Tibetan Buddhism, such as
systematized approach of the lamrim though Lojong teachings are
intended to put Lamrim teachings into practice. It is not like
dzogchen or mahmudr either. Thats why the masters of Lojong extol
its simplicity, lack of systematic organization, and absence of
elaborations, such as peotic embellishment or verbosity. Even a
single line of Lojong is found to contain the power to counteract
ego-grasping. So unlike other teachings, it doesnt have complicated
structure. The lines or verses are so beautifully designed that one
can easily remember them when they face adverse circumstance
in41
According to Illuminator Dictionary, the Buddha taught eighty
four thousand dharma doors i.e. eighty four thousand specific
teachings, each of which is a way the complete understanding of
reality. In the sutras it is stated that the Buddha taught
eight-four thousand because there are eight-four thousand coarse
and subtle afflictions (skt: klea; Tib: ) to be overcome i.e., each
of the eight-four thousand is an opponent to an affliction. In the
tantras, the eighty-four thousand are equated with the eight-four
thousand impure winds coursing through the eight-four thousand
channels that make up the subtle body, i.e., the afflictions. 42
sabbappassa akaraa kulassa upasampad. sacittapariyodapana, eta
buddhna ssana ||5|| buddhavaggo:Dhammapada. Dhammapada is the
crucial text for Buddhist practitioners whether they be rvakaynists
or Mahynists. As such, we can find Dhammapada in Tibetan version as
well which translates this extremely crucial verse as follows: The
Lojong Practice: An Essence of Mahyna Buddhism - 15
their daily life. It is like a formula. So it is described that
the concise presentation of this teaching makes it the ideal
companion for briefcase or pocketbook, or ones daily
contemplations. Elimination of eight worldly concerns Another
noteworthy feature of Lojong practice is that the Lojong
practitioner are said to be able to remain peacefully without hope
and fear, even at the time of death, because they have a strong
renunciation from eight worldly concerns43 and all they do is just
the Dharma practice, nothing other than that. Because it strikes
directly at the root of all suffering, ego-grasping, one can, so
the Lojong masters describe, remain anywhere without any fear of
being assaulted or any hope for eight worldly concerns. The Lojong
teachings preliminary and indispensable requirement for the Dharma
practitioner is to sincerely and constantly practice Four Mind
Changing ( 44 ) which causes him or her to develop a strong
renunciation from the worldly activities of sasra and a strong
desire to practice the Dharma without wasting a single second. This
brings us to mind the one of the eight verses of Training Mind by
Langri Thangpa, May all this remain undefiled by the stains of the
eight mundane concerns and may I, recognizing all things as
illusion, devoid of clinging, be released from bondage 45 Those who
take up the retreat are taught to practice Lojong teachings by
their retreat masters. In order to generate strong renunciation
from all of the eight worldly concerns, the Tibetan Buddhist
masters usually instruct their disciple to follow the example of
Milarepa who was one of the greatest Lojong practitioners himself.
In his inconceivably rigorous practice, he frequently strongly
warns himself: I must practice at White Horse Tooth Cliff ( a cave
in the forlorn mountain in Tibet) day and
43
The eight worldly concerns (Skt: aalokadharma; Tib: ) are the
ordinary human reactions to gain (lbha, ) and loss (albha, ), fame
(yaa, ) and infamy (ayaa, ), praise (prasas, ) and blame (nind, ),
pleasure (sukha, ) and pain (dukha, ) 1. gain (lbha, ), 2. loss, 3.
fame (yasa, ), They are a group of four pairs of opposites which
the Buddha said were all worldly approaches that only led to
further worldly engagement and which hence were to be eschewed. In
each pair there is one thing that beings all try to obtain and its
opposite which they all try to avoid. The sentient beings become
elated when there is a small benefit (to his ego) and depressed
when there is a small harm (to his ego). These is eight worldly
concerns. There is a separate sutta about the eight worldly
concerns in Pali called Atthalokadhamma Sutta. Narada Mahathera
(tr.), Atthalokadhamma Sutta (The Eight Worldly Conditions). This
is the online version available at
http://www.zhaxizhuoma.net/DHARMA/ Tripitaka/Atthalokadhamma.html
44 The four are called 1) precious human body with freedom and
connection difficult to obtain (Skt: kaasampada sabalita durlabha
manuya arra; Tib: ); 2) impermanence and death (Skt: anitya eva
mtyu; Tib: ); 3) karma, cause and effect (Skt: karma, hetu eva
phala; Tib: ); 4) disadvantages of cyclic existence (Skt: ssrika
doa; Tib: ). 45 The verse is : (de dag kn kyang ch gye kyi. tog pe
i me ma bag shing. ch kn gyu mar she pe l. hen me ching wa le l
shog). The 8th verse of the Eight Verses of Mind Training by Langri
Thangpa.The Lojong Practice: An Essence of Mahyna Buddhism - 16
night even if it costs my life. If I even think of the eight
worldly concerns, I will commit suicide.46 Such should, the Tibetan
Buddhist master says, be the commitment. Measuring Rod of ones
practice One of the another great attractive features of this
practice is that those who practice the Lojong teachings are said
to be not boastful or proud even if he possesses a great learning
and has a great improvement in Dharma practice. This is said to be
the measuring rod of whether one is doing practice or just the
study. This is reflected in Chekawas seven point commentary, Since
practice is more important than study alone, the sentient beings
are instructed to unify the focus of meditation on the bodhicitta
rather than just textual information. As the Seven Point Mind
training practice suggests, .....Always maintain only a joyful
mind. If this can be done even when distracted, you are trained. 47
Although a person is an expert ritualist, is an erudite scholar of
Buddhist philosophy and text, has a great following as a teacher so
much so that people bow to him, calls himself a Vajrayanist but if
he has selfish motives, due to resentment takes revenge on others
by blocking his progress, cast aspersion on and deceive others and
commit all sorts of evil deeds in the name of dharma, no matter
whatever he claims himself to be, but actually he is not a Buddhist
at all because he is still under the sway of ego-grasping. There is
no renunciation in his motivation. So just if what has been studied
and reflected upon is not put to actual practice, then merely
becoming a learned Buddhist scholar and ritualists do not make
sense. If so, he or she is not a Buddhist in the strictest sense of
word. This is reflected in Chekawas seven point commentary, Since
practice is more important than study alone, the sentient beings
are instructed to unify the focus of meditation on the bodhicitta
rather than just textual information.48 So the instruction of
Lojong teachings is to practice Buddhist teaching right now when
there is a time unless it is too late in the future when one has a
precious human body. The the Lojong teaching teaches that without
further distraction, one shuld focus on his or her spiritual
practice. For that it is taught:Even if you are prosperious like
the gods,46
(nga ag kar ta sor shi ma shi dang yin tshen me par ub pa je g
ch gye kyi nang wa shar ceb ne shi d.). Heruka, op cit. f.n. 32.
p.141 47 The verse is : (yi de ba hig gyn du ten. yeng kyang thub
na jong pa yin). This is the two lines in the fifth point of Seven
Points of Mind Training, i.e. Measurement of having trained the
mind ( ). 48 Allan Wallace, A Passage from Solitude: Training the
Mind in a Life Embracing the World (New York: Snow Lion
Publications, 1992), p. 137 : (yi de ba hig gyn du ten. yeng kyang
thub na jong pa yin). This is the two lines in the fifth point of
Seven Points of Mind Training, i.e. Measurement of having trained
the mind (). The Lojong Practice: An Essence of Mahyna Buddhism -
17
Pray do not be conceited. Even if you become as destitute as a
hungry ghost, Pray do not be disheartened. 49
Those who can live upto what the above verse instruct are said
to be the actual Buddhist practitioner. Apart from that, there is a
fabulous attraction of this practice for the people as well who
organizes the hospice which teaches the dying patient to accept
death easily and fearlessly through the Lojong practice. This is a
result and measurement of having practiced Lojong. Thats why having
achieved perfection in this practice, Geshe Chekawa is known to
have said:Because of multiple aspirations, I have defied the tragic
tale of suffering And have taken instructions to subdue
self-grasping; Now, even if I die, I have no remorse. 50
Support of Wisdom Finally, the Lojong teachings are viewed as
something which helps one to see the things as they are. This is
what is called ultimate Bodhicitta. It is synonymous with Buddha
Nature. It is a common Buddhist assertion that sentient beings
mistaken view of the way things exist is the source of their
sufferings. Mahyna teachings say that everything is empty of its
inherent character (Skt: nyat ; Tib: ) the fault lies in viewing
things as being truly existent. The mind training teachings contain
the advice to view all phenomena as illusions. Here are some of the
examples that show how ultimate Bodhicitta is practiced in the
Lojong teaching: 1. Train to view all phenomena as dreamlike.
Examine the nature of the unborn awareness. The remedy, too, is
freed in its own place. Place your mind on the the basis-of-all,
the actual path. In the intervals be a conjurer of illusions. 51
Since the Lojong teachings are underpinned by both49
Hann, op cit. f.n. 37, p. 78. Micheal Hann has retrieved and
translated fragments of original Sanskrit text of Ratnvali against
Tibetan. But this particular verse is missing in his translation as
well. So Tibetan translation is given here : (lha yi phn sum tshog
pe kyang. kheng pa nyi du mi ja la. yi dag hin du ul wa yi. gy pe
kyang hum mi ja.). This verse from Ngrjunas Ratnval () by Se chilbu
chkyi gyeltsen while giving his commentary on the Seven Points of
Mind Training. p. 73 50 The verse is : (rang gi m pa mang we gy.
du: ngel tam ngen khye se ne. dag dzin dl we dam ngag h. da ni shi
yang mi gy do.). The concluding verse of the Seven Point of Mind
Training by Geshe Chekawa. 51 (ch nam mi lam ta bu sam. ma kye rig
pe shi la ce. nyen po nyi kyang rang sar ol. ngo wo kn hii gnang la
hag. thn tsham gyu me kye bu ja). The second point of Seven Points
of Mind Training, Training in the awakening mind, the main practice
( ).The Lojong Practice: An Essence of Mahyna Buddhism - 18
wisdom (ultimate Bodhicitta) and compassion (relative
Bodhicitta), it can be rightly said to be the essence of all
Buddhist practices. CONCLUSION Buddhism teaches that mind is a
principal factor that causes happiness or suffering. It is true
that science and technology has significantly made peoples life
much more comfortable than before. Now that people have all kinds
of gadget that make their lives easy and comfortable. They are
becoming more and more materialistic while keeping themselves away
from the mental wellbeing. Majority of the worlds population work
for their own material wellbeing only while only a few percentage
focuss on the mental welbeing as well. But what they have achieved
by being overly materialistic like that, nothing other than mental
depression, sorrow, suffering and so forth. This is an indisputable
truth. Nowadays, people continue to face inconceivable number of
problems which were even unheard of before. The incurable fatal
diseases like Cancer, Birdflu, Swineflu, Aids also are among the
inevitable ones now. These are all the tangible outcomes of
materialism. In the most developed countries, the rate of suicide
and violence is increasing day by day. The longer the people
specially the young people are keeping distince from these
spiritual matters, the more they are subject to depressions that
invariably lead them to committing suicide and becoming addicted to
alcohol. Just recently, there is a macabre Tsunami, earthquake and
explosion of Nuclear power radiation in Japan. This has devastated
even the powerful and developed country like Japan. Internecine
wars are waged among the religious fanatics. The result is loss of
many innocent lives, and never ending animosity. Even if a country
tries its best to end the terrorism from the world through weapons
by killing people what it thinks are terrorists. But this seems to
aggravate the terrorism all the more. Therefore, today people live
in constant fear of the threat of nuclear destruction, and wars
waged for petty ends, forgetting all the ideals of humanity,
because there is hatred everywhere. When one watches TV, reads
newspaper or listen to the radio, he or she is daily confronted
with tragic news of violence, wars and so on. It is clear that life
is not secure. Peoples basic human problems have remained the same
for millennia. Hence, it cannot be concluded that scientific
advancement and material wellbeing are the sole means to happiness,
either psychological or physical. Since suffering, mishaps, mental
torture are the inevitable things people in the world are now
undergoing no matter however rich they are, whatever developed
nations they feel proud to be citizens of, the only solution is to
train their minds by channeling them in positive directions. All of
human beings problems are rooted in egotistic attachment. All
conflicts, exploitation, and wars are due to selfishness. So the
message of Lojong is that it must be eradicated by the constant
practice of thought transformation or Lojong. In other words,
theThe Lojong Practice: An Essence of Mahyna Buddhism - 19
egocentric mind should be replaced with the mind of altruism,
compassion and concern for others which manifest themselves in
Bodhicitta. In the ultimate way, the practice of Bodhicitta results
in the attainment of suprement Enlightenment, but even in the
current worlds situation, the Lojong teachings are the true
harbinger of peace, filling the egotistical mind with love,
compassion and responsibility with each other. The world will be
the different place to live in if this teaching is practiced in a
non-sectarian way. This great and universally applicable other
centered teachings were spread by At Dpakara rjna. If people in the
world, irrespective of what religious belief they might have, only
have a chance to hear this lojong teaching either in the form of
book or from the mouth of teachers, they would definitely change
slowly and slowly. As His Holiness the 14th Dalai Lama always says
that even if people are of different religious background, that
doesn't matter and that if they can pacify your mind and fill it
with compassion and mutual brotherhood, that is the most important
thing. So, just becoming Buddhist by birth or Buddhist scholar or
ritualists doesnt make a person the real Buddhist practitioner. The
real Buddhist practitioner is that person who practice the Lojong
teachings, no matter whether he is a by-birth-Buddhist or a scholar
or not. Buddhas teachings are for all sentient beings irrespective
of whether they are Hindus, Muslims, Christian and so on. In this
way, Lojong practice is also for everybody who really wants to be
free from all kinds of ego-bred suffering and who wants a happy and
peaceful world. Therefore the study of Lojong is more relavant and
important today than ever before. With this in mind, an attempt is
made to address this problem through this article as well. May all
beings be happy
BIBLIOGRAPHYPli & Sanskrit Sources: Hann, Michael (ed.)
Ngrjunas Ratnval. Bonn: Indica et Tibetica Verlag, 1982. Mahthero,
Ven. Weragoda Sarada, Treasury of Truth: Illustrated Dhammapada,
(Singapore: Ven. Weragoda Sarada Mahathero, 1993. (Printed by The
Corporate Body of the Buddha Educational Foundation, Taipei,
Taiwan) Vaidya, P. L. (ed.) ntidevaviracita bodhicaryvatra |
prajkaramativiracitay pajikkhyavykhyay sabalita. Darbhanga: The
Mithila Institute, 1960.The Lojong Practice: An Essence of Mahyna
Buddhism - 20
Tripathi, Ram Shankar (ed.), prajpra-mitopadeastre crya
haribhadraviracit abhisamaylakravtti sphurth, (Sarnath: Central
Institute of Tibetan Higher Studies, 1921)
Tibetan Sources: (she rab kyi pha rl tu chin pe menga: gi ten c
gnn tog pe gyen kyi el pa n sel hu so||) [jo worje pelden a ti she
nam thar ka: dam pha ch he ja wa hu so] (Silling: tsho dn mi rig pe
n khang, 1993). This is a Fathers section of Kadam legbam. [jo
worje pelden a ti she nam thar ka: dam pha ch he ja wa hu so]
(Silling: tsho dn mi rig pe n khang, 1993). This is a Sons section
of Kadam legbam. Gampopa, (dam ch yi hin gyi norbu tharpa rin po
chehi gyen), in a Pecha format. The full title is: (dam ch yi hin
gyi norbu tharpa rin po chehi gyen he ja wa ka: cha chu wo nyi kyi
theg pa chempohi lam rim gyi she pa hug so) (ka dam pe ge she lang
ri thang pa dorje sengye dze pe lojong tshig gye ma hu so). (ka dam
pe ge she chekawa yeshe dorjye dze pe theg pa chen po lojong dn dn
me tsa wa hu so). (ngl chu gyel se thog me sang p dze pe gyel se
lag len so dn ma hu so). (jang sem hn nu gyel chog dang m chen kn
chog gyel tshen chog ig dze pe thegpa chenpo lojong gyatsa.
Montreal: Institute of Tibetan Classics, 2004. (nal jyor gyi
wangchug chen po jetsn mila re pe nam thar. tharpa dang tham ce
khyen pe lam tn he ja wa.) Montreal: Institute of Tibetan Classics,
2004. (G Lotsawa hn nu Pel gyi dze pe deb ther ngn po.) Montreal:
Institute of Tibetan Classics, 2004.The Lojong Practice: An Essence
of Mahyna Buddhism - 21
English and Nepali Sources: Beresford, Brian (tr.), Mind
Training like the Rays of the Sun. Dharamshala: Library of Tibetan
Works and Archives, 1992. Dhargyey, Geshe Ngawang Tibetan Tradition
of Mental Development. Dharamsala: Library of Tibetan works and
Archives. Gyatso, Geshe Kelsang Meaningful to Behold. Cumbria:
Wisdom Publications, 1990. Jinpa, Thubten, (tr.) Mind Training: The
Great Collection. Boston: Wisdom Publications, 2006 Powers John
Wisdom of Buddha: The Sadhinirmocana Mahyna Stra. Berkeley: Dharma
Publishing, 1995 Rinpoche, Lama Zopa Transforming Problems into
Happiness. Boston: Wisdom Publications, 1993. Rinpoche, Sogyal The
Tibetan Book of Living and Dying. London: Rider, 1988. Sopa, Geshe
Lhundup Peacock in the Poison Grove: Two Buddhist Texts on Training
the Mind. Boston: Wisdom Publications, 2001 Wallace, Allan A
Passage from Solitude: Training the Mind in a Life Embracing the
World. New York: Snow Lion Publications, 1992.
Digital and Internet Sources: Mahathera, Narada (tr.),
Atthalokadhamma Sutta (The Eight Worldly Conditions). This is the
online version available at
http://www.zhaxizhuoma.net/DHARMA/Tripitaka/Atthalokadhamma.html
Tony Duff, The Illuminator Tibetan-English Encyclopaedic
Dictionary. Electronic version 5.12, January 6th, 2006.
The Lojong Practice: An Essence of Mahyna Buddhism - 22