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The Art of Transforming the Mind: A Meditator's Guide to the Tibetan Practice of Lojong

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Descriptionངོ་སྤྲོད།

Table of contents

• Preface to the 2022 editionvii
• Preface to the 2001 editionix

• The First Point: The Preliminaries1
• The Second Point: Cultivating Ultimate and Relative Bodhicitta46
• The Third Point: Transforming Adversity into an Aid to Spiritual Awakening159
• The Fourth Point: A Synthesis of Practice for One Life183
• The Fifth Point: The Criterion of Proficiency in the Mind-Training193
• The Sixth Point: The Pledges of the Mind-Training200
• The Seventh Point: The Precepts of the Mind-Training253
• Conclusion236

• Meditation Instructions239
• The Aphorisms of the Seven-Point Mind Training243

• Appendix 1. Pith Instructions on a Single Mindfulness247
• Appendix 2. Pith Instructions on the Middle Way251
• Appendix 3. Essential, Synthesized Practical Instructions on Connate Union255

• Notes261
• Bibliography267

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1 Modern commentary of

File:Chekawa Yeshe Dorje.jpg

blo sbyong don bdun ma [བློ་སྦྱོང་དོན་བདུན་མ།]. [Seven Points of Mind Training].བློ་སྦྱོང་དོན་བདུན་མ།

Classical WorksAbout this item

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.)ཐེག་པ་ཆེན་པོ་བློ་སྦྱོང་དོན་བདུན་མ་ནི། དུས་རབས་བཅུ་གཅིག་པར་བྱོན་པའི་ཇོ་བོ་རྗེ་ཡི་སློབ་མ་དགེ་བའི་བཤེས་གཉེན་འཆད་ཁ་བ་ཡེ་ཤེས་རྡོ་རྗེས་མཛད་པའི་བཀའ་གདམས་པའི་མན་ངག་གཙོ་བོ་ཆེ་ཤོས་ཡིན། དེ་ཡང་སེམས་ཅན་ཐམས་ཅད་ཀྱིས་འཁོར་བ་ཐོག་མ་མེད་པ་ནས། བདེ་བ་ཐོབ་ཅིང་། སྡུག་བསྔལ་བྲལ་བའི་ཆེད་དུ། ཕྱི་དངོས་པོའི་ཡུལ་ལ་འབད་འབུངས་ཧུར་ཐག་བགྱིས་ནའང་། རེ་བ་གྲུབ་པ་ཞིག་ནི་མ་བྱུང་བ་ཡིན། སངས་རྒྱས་ཀྱིས། བདེ་སྡུག་ཐམས་ཅད་ཀྱི་རྩ་བ་ངོ་མ་ནི། རང་སེམས་ཡིན་པ་མཁྱེན་ཏེ། རང་སེམས་འདུལ་བའི་ཐབས་ཚུལ་མཐའ་ཡས་པ་ཞིག་གསུངས་ཡོད། བློ་སྦྱོང་གི་གདམས་པ་ནི། རང་ལ་དཀའ་སྡུག་གང་ཞིག་བྱུང་ན་ཡང་། ཚོགས་བསགས་སྒྲིབ་སྦྱོང་གི་ལམ་དུ་ཁྱེར་བས། ལྟས་ངན་གཡང་དུ་ལེན་པ་སྟེ། བསམ་པའི་ཁྱེར་སོ་ཙམ་གྱིས་ཆོག་པ། ཐེག་པ་ཆེན་པོའི་མན་ངག་ཡིན་པར་གྲགས་པ་ལྟར། འདིའི་ནང་དོན་ཡང་སྔོན་འགྲོ། དངོས་གཞི་དང་མཇུག་གསུམ་གྱི་ཁོག་ཕུབ་ནས། དང་པོ། དང་པོ་སྔོན་འགྲོ་དག་ལ་བསླབ། །ཞེས་བློ་ལྡོག་རྣམ་པ་བཞི་ལ་སློབ་དགོས་ཚུལ་དང་། གཉིས་པ། དངོས་གཞི་བྱང་ཆུབ་ཀྱི་སེམས་སྦྱོང་བ། རྐྱེན་ངན་བྱང་ཆུབ་ཀྱི་ལམ་དུ་བསྒྱུར་བ། ཚེ་གཅིག་གི་ཉམས་ལེན་དྲིལ་ནས་བསྟན་པ། བློ་འབྱོངས་པའི་ཚད། བློ་སྦྱོང་གི་དམ་ཚིག་དང་བློ་སྦྱོང་གི་བསླབ་བྱ་ཅེས་ཚིག་ཉུང་ངུས་དོན་ཆེན་པོ་གང་ཟག་གཅིག་བྱང་ཆུབ་ཀྱི་ལམ་ལ་བསླབ་པ་ལ་མེད་ཐབས་མེད་པ་ཞིག་ཡིན། མན་ངག་འདི་ནི་བླ་མ་གསེར་གླིང་པ་ནས་བརྒྱུད་པ་ཡིན་ཚུལ་ཡང་། གཞུང་ལས། མན་ངག་བདུད་རྩིའི་སྙིང་པོ་འདི། །གསེར་གླིང་པ་ནས་བརྒྱུད་པ་ཡིན། །ཞེས་གསལ།

1 Other editions

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Wallace, B. Alan. Buddhism with an Attitude: The Tibetan Seven-Point Mind Training. Ithaca, NY: Snow Lion Publications, 2001.

Books2001About this item

All of us have attitudes. Some of them accord with reality and serve us well throughout the course of our lives. Others are out of alignment with reality, and cause us problems. Tibetan Buddhist practice isn't just sitting in silent meditation, it's developing fresh attitudes that align our minds with reality. Attitudes need adjusting, just like a spinal column that has been knocked out of alignment. B. Alan Wallace explains a fundamental type of Buddhist mental training called lojong, which can literally be translated as attitudinal training. It is designed to shift our attitudes so that our minds become pure well-springs of joy instead of murky pools of problems, anxieties, fleeting pleasures, hopes and frustrations. Wallace brings this centuries-old practice into the twenty-first century. (Source Accessed Jan 22, 2025)

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Bodhicitta - The altruistic thought to seek enlightenment for the sake of all sentient beings. It is said to have two aspects: compassion aimed at sentient beings and their problems and the wisdom of enlightenment as the solution. Skt बोधिचित्त  Tib བྱང་ཆུབ་སེམས།  Ch 菩提心  

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Bodhicitta - The altruistic thought to seek enlightenment for the sake of all sentient beings. It is said to have two aspects: compassion aimed at sentient beings and their problems and the wisdom of enlightenment as the solution. Skt बोधिचित्त  Tib བྱང་ཆུབ་སེམས།  Ch 菩提心  

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Bodhicitta - The altruistic thought to seek enlightenment for the sake of all sentient beings. It is said to have two aspects: compassion aimed at sentient beings and their problems and the wisdom of enlightenment as the solution. Skt बोधिचित्त  Tib བྱང་ཆུབ་སེམས།  Ch 菩提心  

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Bodhicitta - The altruistic thought to seek enlightenment for the sake of all sentient beings. It is said to have two aspects: compassion aimed at sentient beings and their problems and the wisdom of enlightenment as the solution. Skt बोधिचित्त  Tib བྱང་ཆུབ་སེམས།  Ch 菩提心  

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