Books/A Direct Path to Enlightenment (1972): Difference between revisions
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|TableOfContents=* {{i| Translator's Introduction | 7 | }} | |||
* {{i| Root Text | 11 | }} | |||
* {{i| Direct Path to Enlightenment | 17 | }} | |||
* {{i| '''Part One''' | }} | |||
* {{i| The Source of the Transmission | 18 | }} | |||
* {{i| '''Part Two''' | }} | |||
* {{i| The Indispensibility of This Training | 20 | }} | |||
* {{i| '''Part Three''' | }} | |||
* {{i| The Actual Course of Instruction| }} | |||
* {{i| The Main Teaching in Seven Points | 22 | }} | |||
** {{i| Point One | 23 | }} | |||
** {{i| Point Two | 27 | }} | |||
** {{i| Point Three | 33 | }} | |||
** {{i| Point Four | 39 | }} | |||
** {{i| Point Five | 43 | }} | |||
** {{i| Point Six | 45 | }} | |||
** {{i| Point Seven | 51 | }} | |||
* {{i| Additional Instructions from the Transmissions Lineage | 59 | }} | |||
* {{i| Conclusion | 63 | }} | |||
* {{i| Footnotes | 66 | }} | |||
* {{i| Seven Offices of Worship | 74 | }} | |||
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|TextTopics=Blo sbyong don bdun ma; Zab mo lta brgyud lugs kyi sems bskyed pa'i cho ga byang chub chen po'i gzhung lam | |TextTopics=Blo sbyong don bdun ma; Zab mo lta brgyud lugs kyi sems bskyed pa'i cho ga byang chub chen po'i gzhung lam | ||
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A Direct Path to Enlightenment Being a Commentary which will Comfortably Introduce Ordinary People to the Mahayana Teaching of the Seven Points of Mind Training
Book
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Description
The text presented here in translation was written by Jamgon Kongtrul. It provides a practical commentary on one of the most important techniques of Mahayana meditation. This techniqie was taught in Tibet by Atisha about 1000 A.D. and spread to all of the four schools. Atisha wrote a text called "The Seven Points of Mind Training" and it is this text that Jamgon Kongtrul explains.
The text itself describes very clearly how to do a particular meditation to develop Bodhicitta and all the commitments in both thought and deed that need to be observed to make this practice effective. (Source: Translator's Introduction)
Citation
McLeod, Ken. trans. A Direct Path to Enlightenment Being a Commentary which will Comfortably Introduce Ordinary People to the Mahayana Teaching of the Seven Points of Mind Training. By 'Jam mgon kong sprul. Vancouver: Kagyu Kunkhyab Chuling, 1972.
Table of contents
- Translator's Introduction 7
- Root Text 11
- Direct Path to Enlightenment 17
- Part One
- The Source of the Transmission 18
- Part Two
- The Indispensibility of This Training 20
- Part Three
- The Actual Course of Instruction
- The Main Teaching in Seven Points 22
- Point One 23
- Point Two 27
- Point Three 33
- Point Four 39
- Point Five 43
- Point Six 45
- Point Seven 51
- Additional Instructions from the Transmissions Lineage 59
- Conclusion 63
- Footnotes 66
- Seven Offices of Worship 74
Interconnections
2 Full translation of
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.)
A commentary on the Seven Points of Mind Training by Jamgon Kongtrul. This text is included in Jamgon Kongtrul's Dam Ngag Dzo collection.
1 Other editions
The text presented here in translation was written by Jamgon Kongtrul. It provides a practical commentary on one of the most important techniques of Mahayana meditation. This technique was taught in Tibet by Atisha about 1000 A.D. and spread to all of the four schools. Atisha wrote a text called "The Seven Points of Mind Training" and it is this text that Jamgon Kongtrul explains.
The text itself describes very clearly how to do a particular meditation to develop bodhicitta and all the commitments in both thought and deed that need to be observed to make this practice effective. (Source: Translator's Introduction)
1 Teaching on
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.)
