The Seven Points of Mind Training (Thrangu Rinpoche 2004)

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The Seven Points of Mind Training (Thrangu Rinpoche 2004)
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Description

The great Indian Buddhist scholar Atisha went to Indonesia and spent 12 yearrs studying Buddhism there. When he returned to India and later Tibet, he condensed his realization into short one-line instructions on how to behave correctly as a Buddhist and how to develop one's practice to become a Bodhisattva. His student, Chekawa Yeshe Dorje, condensed these teachings, sometimes called "slogans," into 59 intructions which are now called The Seven Points of Mind Training.

These 59 instructions on Mind Training are short, easily memorized and then will pop into our mind in the many situations of our daily life helping us to make decisions that will produce positive karma for us and others.

The Seven Points of Mind Training is a method of developing a relative universal compassion for all sentient beings or bodhichitta practice which was brought to Tibet by the great Atisha. This practice is very effective in working with emotions. One usually learns a number of instructions and every time the situation where the solution is one of these instructions, one thinks of the instruction and changes one's behavior.

These short instructions are sometimes a little cryptic and Thrangu Rinpoche clearly explains these Seven Points which are presented in Jamgon Kongtrul Lodrö Thaye’s classic text, The Great Path of Awakening. In Rinpoche’s view, the combination of Mahamudra and Mind Training is an excellent balance of ultimate and relative bodhichitta practice that together offer a swift path to full realization. (Source: Namo Buddha Publications)

Citation
Thrangu Rinpoche. The Seven Points of Mind Training. Translated by Maruta Stern, Erik Pema Kunsang, and Michele Martin. Edited by Victoria Huckenpahler. Crestone, CO: Namo Buddha Publications and Zhyisil Chokyi Ghatsal Charitable Trust Publications, 2004.


Commentary of

 
Blo sbyong don bdun ma
Blo sbyong don bdun ma. (Lojong Döndünma). 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 Atiśa Dīpaṃkaraśrījñāna. 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 saṃsāra, 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. (Source: "Blo sbyong don bdun ma." In The Princeton Dictionary of Buddhism, 126–27. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)
Text

  • Foreword 11
  • Preface 13
  • Chapter 1
  • An Introduction to Mind Training 17
  • Chapter 2
  • I. The Preliminaries 25
    • A. The Visualization for Mind Training Lineage 25
    • B. The Four Ordinary Foundations 28
      • 1. The Difficulty of Finding a Human Birth 28
      • 2. Death and Impermanence 29
      • 3. The Infallible Law of cause and Effect 29
      • 4. The Inherent Tragedies of Samsara 30
  • Chapter 3
  • II. The Main Practice 35
    • A. Ultimate Bodhicitta 36
      • 1. Analytical Meditation 36
      • 2. Placement Meditation 41
      • 3. Post- meditation 42
    • B. Relative Bodhicitta 43
      • 1. The Preliminary Practice 46
      • 2. The Main Practice 47
      • 3. The Post- meditation Practice 49
  • Chapter 4
  • III. How to Carry the Practice onto the Path 55
    • A. The General Practice 55
      • 1. Relying on Relative Bodhicitta 56
      • 2. Relying on Ultimate Bodhicitta 60
        • a. Accumulating Merit 61
        • b. The Confession of Negative Deeds 62
        • c. Making Offerings to Gods and Demons 62
        • d. Making Offerings to Dakinis and Protectors 63
  • Chapter 5
  • IV. Practicing Mind Training in Daily Life 71
    • A. Practicing Mind Training in this Lifetime 71
      • 1. The Power of Goodwill 74
      • 2. The Power of Familiarization 75
      • 3. The Power of Virtuous Actions 76
      • 4. The Power of Remorse 77
      • 5. The Power of Aspiration 79
    • B. Practicing Mind Training at the Time of Death 80
      • 1. The Power of Virtuous Seeds 80
      • 2. The Power of Aspiration 81
      • 3. The Power of Remorse 81
      • 4. The Power of Goodwill 82
      • 5. The Power of Familiarization 83
  • Chapter 6
  • V. The Evaluation of Mind Training 87
    • A. Clinging to self as a measure 87
    • B. Relying on yourself as a measure 90
    • C. State of mind as a measure 91
    • D. Staying on Guard 92
  • Chapter 7
  • VI. Commitments of Mind Training 95
    • A. Three General Principles 96
    • B. Specific Principles 98
  • Chapter 8
  • VII. Guidelines of Mind Training 109
    • A. What to Reject 109
    • B. What to Adopt 112
    • Conclusion 119
  • The Root Text of Seven Points of Mind Training 123
  • Notes 127
  • Glossary of Terms 131
  • Glossary of Tibetan Terms 139
  • Bibliography 141
  • Index 143
  • About the Author 145