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Lojong Training of the Mind in Seven Points LOJONG TRAINING OF THE MIND IN SEVEN POINTS Gelek Rimpoche Lojong Training of the Mind in Seven Points Jewel Heart Transcript 2010 Gelek Rimpoche, Lojong – Training of the Mind in Seven Points © 2000 Ngawang Gelek Second edition, in new format: 2005. Third edition 2007; reprint 2010. Lay-out and cover-design: Piet Soeters Jewel Heart Transcripts are lightly to moderately edited transcriptions of the teachings of Kyabje Gelek Rimpoche and others teachers who have taught at Jewel Heart. Their purpose is to provide Rimpoche’s students, as well as all oth- ers who are interested, with these extremely valuable teachings in a way that gives one the feeling of being present at the teachings. JEWEL HEART Boeddhistische Studie en Meditatie Nijmegen Tel. 024 322 6985 www.jewelheart.nl Acknowledgements This is the transcript of the teachings given in Nijmegen and in New York, both in 1999. In New York it was a series of evening teachings from January till the end of September; in Nijmegen the annual Spring retreat at the beginning of May. The subject is about training of the mind, Lojong in Tibetan, methods to develop the altruistic mind. These methods are no si- necure as the ego-cherishing part of our minds is confronted straight out, in this case by ‘nine bullets’. From this it may be clear that these teachings are aimed at the Mahayana practitioner. Even though these teachings stem from the twelfth century, they still to- tally apply to our present-day situation and can be applied very well in our present-day lives. The text from which is taught is Geshe Chekawa’s Seven Point Mind Training, together with the commentary by Gomo Tulku, Becoming a Child of the Buddhas. This is the second of two Lojong commen- taries which Rimpoche shared. The other one [published a few months ago] deals with Langri Tangpa’s Eight Verses of Mind Train- ing. On request of Rimpoche we have tried to combine the two teach- ings into one. It was not an easy job. The teachings in Nijmegen were straightforward and compact; those in New York carried the specifics of a two-weekly open teaching: easy to follow, stories, re- views, questions and discussions. As Rimpoche advised, the Nij- megen teachings are used as the base and the New York material has been inserted. (Note that not all of the New York material is directly to be found in here: a) what is double has been left out, a.o. reviews; b) of the questions and answers we’ve selected those that are complementary to the teachings.) This way we’ve been able to combine the best of two sides: the clarity and completeness of the teaching in Nijmegen joined to the looseness and direct connections with daily life of the New York teachings. A very rich joint venture. Thank you Rimpoche! The New York transcription was received from Kathleen Ivanoff. The Nijmegen transcription was done by four Jewel Heart mem- bers. Final editing was done by yours truly who also takes full re- sponsibility for any inaccuracies. Nijmegen, August 17, 2000 Marianne Soeters © Ngawang Gelek Contents Introduction 5 Root Verses Seven Point Mind Training 9 Prologue 15 Point One: Preliminary Supporting Dharma Practices 33 Point Two: Training the Mind in the Path to Enlightenment 41 Point Three: Bringing Unfavorable Conditions into the Path to Enlightenment 123 Point Four: How to Integrate all our Practices 133 Point Five: The Measure of a Trained Mind 143 Point Six: Commitments of Mind Training 147 Point Seven: Advice regarding Mind Training 151 Notes 157 Geshe Chakawa Introduction Compassion is a word that is almost overused. Our late friend Al- len Ginsberg used to call it a buzz word, meaning it is used so much, by so many people and at so different levels, that it has al- most lost its value. From the left wing – liberal, new age love and light – to the extreme right wing – conservative, tele-evangelists – everyone uses the word compassion. It has become too extreme, the use of the word compassion. So, you see, it has become a buzz word. To make it not to be a buzz word, to make it meaningful to us, we really have to get into the essence of compassion: what is it about? What does it mean when I, the individual human being, experiences this? What do I feel? How do I connect to it? How do I deal with every part of the world and with every part of me? This thinking will reclaim the meaning of the word compassion. BODHIMIND [SKT. BODHICITTA]1: COMPASSION AND WISDOM The ultimate compassion is unlimited and unconditioned, and that is called bodhimind. Bodhimind really means unconditioned and unlimited love-compassion. We all do carry some compassion, some love, but ours is conditioned. The American expression is, ‘What is in there for me?’ When someone wants to do something good for somebody, there is always some motivation of, ‘What am I going to get out of this?’ You see, even when you do something good, it is conditioned. Since the essence of love and compassion is bodhimind, we’re going to talk about the development of the bodhimind, the relative and the absolute bodhimind both, which will be: compassion and wisdom. It must say here, technically it’s not right if I say bodhimind is ultimate unconditioned love and compassion; technically, it’s wrong. Any Tibetan scholar will ask me, ‘How can you say that?’ 6 Lojong – Training of the Mind in Seven Points and they can argue. Probably I can defend it. Though it’s technical- ly not right, you can get a better idea that way. Practically speaking, it works. So you are going to train the mind to the ultimate love and compassion level and if that doesn’t make a difference to the individual, then anything else will be very difficult. There are various ways for developing the bodhimind. The teachings emphasize on how to develop the bodhimind through a variety of systems, such as the Lam Rim2, which we know, the Jewel Ornament of Liberation3 and so forth. All four traditions of Tibetan Buddhism, Sakya, Nyingma, Gelug and Kagyu, talk about it in their own way. On top of that, the Chinese and the Japanese Mahayana, the Judeo-Christian tradition, the Hindu traditions and I’m sure the Muslims, too, talk about compassion. All the great traditions, the great –isms, talk about love and compassion. The same goes for the new-age people, with their new-age gurus, like e.g. Ram Dass. They carry love and compassion as their main theme. Let’s talk about the absolutely true, real compassion: bodhimind. That is what Buddha talks about. How can the individual develop this bodhimind? I’m not making propaganda because I am Tibet- an, but if you look into it, you’ll find that the Tibetan tradition car- ries the complete system of developing the bodhimind. All others talk a lot about compassion and caring and also do something, but they did not develop a systematic way to develop it. The Tibetan system really has identified a particular mind, the bodhimind, and also tells you how you can get it. The systematic way of developing that mind boils down to two systems. That is: 1. The seven stages of developing the bodhimind – the system of Maitreya, Asanga and so forth. 2. The exchange stage of developing the bodhimind, the wisdom tradition, which is the system of Manjushri, Shantideva and so forth. TRAINING OF THE MIND: LOJONG4 The great Kadampa lamas, the followers of Atisha, developed a way how to work on this. That is called ‘training of the mind’, in Tibetan lojong. Lo is mind; jong is training or practice. So, lojong is training of the mind for bodhimind. These days, the word lojong is Introduction 7 used by so many people. Everybody talks about lojong, very light- ly, so it’s becoming almost like a buzzword, too, which is not very good. When you’re talking about lojong, it should have a rich meaning, with feelings close to the heart. What really is lojong? A lot of people may tell you that lojong is the give-and-take technique, visualizing giving all your good things and taking in all sufferings. That is bullshit. People write books on it and these books are quite popular, as a matter of fact, but when you read them, they may use the word, but there is no lojong at all. Some people will tell you that the seven stages of development of the bodhimind is mind training, so therefore it’s lojong. That is not correct either. The lojong is really a very exclusive way of training the mind. It deals specifically with the Mahayana. The essence of it is how to develop the bodhimind. That’s why anything other than bodhimind, doesn’t correspond with lojong – doesn’t get it right. I like to make it absolutely clear to you. The idea of lojong is totally based on the exchange stage of development of the bodhimind, plus has the give-and-take practice, tonglen. That combination is called lojong. A lot of people talk about tonglen and label it as lo- jong, loosing the other leg completely. I do have a problem with that. Various Kadampa lamas have taught lojong.5 There is the Eight Verses of lojong by Langri Tangpa, the Seven point mind training by Ge- she Chekawa, the Wheel of sharp weapons [Tib. tson cha khorlo] and there’s another lojong called The peacock that digests the poison [Tib.
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