MIND TRAINING PRACTICE (LOJONG)

OF
ATĪŚA DĪPAṄKARA ŚRĪJÑĀNA:
A STUDY

A Thesis Submitted
to
the Central Department of Buddhist Studies
for
the Fulfillment of requirement of 10th paper
in MA in Buddhist Studies

Under the Supervision of:

Dr. Naresh Man Bajracharya

By:
Milan Shakya
2062/63 Batch

CENTRAL DEPARTMENT OF BUDDHIST STUDIES

TRIBHUVAN UNIVERSITY
Kirtipur, Kathmandu, Nepal
 Letter of Recommendation

It is to certify that Mr. Milan Shakya has written this thesis entitled “Mind Training
Practice (Lojong) of Atīśa Dīpaṅkara Śrījñāna: A Study” to meet the fulfillment of the
requirements of the 10th paper of M.A. in Buddhist Studies under my supervision. To the
best of my knowledge, the thesis or there-of a part of the thesis has not yet been
submitted for any other academic purposes. He has consulted available sources to
complete the thesis.

I hereby recommend the thesis for the approval.

_______________
Supervisor

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 Letter of Approval

The thesis entitled “Mind Training Practice (Lojong) of Atīśa Dīpaṅkara Śrījñāna: A
Study” submitted by Mr. Milan Shakya has been approved to meet the fulfillment of the
requirements of the 10th paper of Master of Arts in Buddhist Studies by expert committee
comprised of:

1. Dr. Naresh Man Bajracharya ....................................................

(Head of the Department)

2. Supervisor ....................................................

3. External Examiner ....................................................

Date:

Central Department of Buddhist Studies

Tribhuvan University
Kirtipur, Nepal

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 ACKNOWLEDGEMENT

I am extremely grateful to my supervisor, Dr. Naresh Man Bajracharya, Head of the

Department, Central Department of Buddhist Studies, Tribhuvan University, Kirtipur for
providing me the opportunity to write on this crucial topic, “Mind Training Practice
(Lojong) of Atīśa Dīpaṅkara Śrījñāna: A Study” and also taking pains to oversee and
supervise my thesis.

I owe a special indebtedness to Mr. Min Bahadur Shakya, my father as well because he
gave me the idea of carrying out research on this important topic. I am fortunate that he
kept helping me all through my thesis, clarifying the difficult points of Lojong and
making available the bibliographical sources. He used to encourage me when I found it
difficult to move ahead in my thesis.

I owe my special gratitude and pay obeisance to Ven. Appey Rinpoche and Ven.
Phakchok Rinpoche for their teachings on Lojong. Mr. Iain Sinclair, Mr. Hubert Decleer,
Mr. Micheal Smith and Mr. Punya Prasad Parajuli must also be heartily thanked for
providing me their valuable information about Lojong. In spite of their busy schedules,
they gladly made their time available for me whenever I approached them for my
research work and fully shared their valuable knowledge about the topic while giving me
the references to other original Tibetan sources and translated ones as well.

Finally, I would like to express my heartfelt thanks to my teachers, Dr. Bhadra Ratna
Bajracharya and Mr. Surendra Man Bajracharya who painstakingly help me correct both
methodological and technical errors of my thesis and to Mr. Gautam Bir Bajracharya for
providing me timely suggestions and advices.

Lastly but not the least I would like to thank my colleagues, my relatives and my family
who have contributed in some way or another to my thesis. I could complete the
dissertation only with the support and help of all of the persons mentioned above.
Otherwise, I would have been left stranded in the midst of the confusion that would
prevent me from finishing my thesis in time.

Milan Shakya

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 TABLE OF CONTENTS

Letter of Recommendation............................................................................................. i
Letter of Approval ......................................................................................................... ii
Acknowledgement .........................................................................................................iii

CHAPTER 1: Introduction and Statement of Problems .........................................1-9

1.1 Introduction .......................................................................................................... 1
1.2 The Problem ......................................................................................................... 1
1.3 Literature Review................................................................................................. 2
1.4 Objective of the Study ......................................................................................... 6
1.5 Scope of the Study ............................................................................................... 6
1.6 Limitations of the Study....................................................................................... 6
1.7 Importance or Justification of the Study .............................................................. 7
1.8 Research Methodology ........................................................................................ 7
1.9 Contents of the Thesis.......................................................................................... 8

CHAPTER 2 : Introduction to Lojong Practice ..................................................10-33

2.1 Meaning of Lojong ............................................................................................ 10
2.1.1 Literal Meaning ......................................................................................... 10
2.1.2 General Meaning....................................................................................... 11
2.1.3 Applied Meaning ...................................................................................... 11
2.2 Lineage and History of Lojong Practice ............................................................ 12
2.3 Bodhicitta as the theme of Lojong Practice ....................................................... 16
2.4 Chief Features of the Lojong Practice ............................................................... 25
2.4.1 Direct assault on self-centredness ............................................................. 26
2.4.2 Transforming adversity to the path to Enlightenment .............................. 27
2.4.3 Tonglen Practice ....................................................................................... 28
2.4.4 Essence of Buddhist Practice .................................................................... 29
2.4.5 Very simple, succinct and down-to-earth instruction ............................... 30
2.4.6 Elimination of eight worldly concerns ...................................................... 30
2.4.7 Measuring Rod of one’s practice .............................................................. 31
2.4.8 Support of Wisdom ................................................................................... 31
2.5 Relation of Lojong with Lamrim ....................................................................... 32

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CHAPTER 3: The Life and Works of Atīśa Dīpaṅkara Śrījñāna......................34-51
3.1 Brief Biography of Atīśa Dīpaṅkara Śrījñāna .................................................... 34
3.2 Works of Atīśa ................................................................................................... 40
3.3 Atīśa’s Oral Instructions and Works on Mind Training .................................... 42
3.3.1 Bodhipathapradīpa .................................................................................... 42
3.3.2 Bodhisattvamaṇyāvalī ............................................................................... 45
3.3.3 Vimalaratna Lekha Nāma ......................................................................... 47
3.3.4 The Root Lines of Mahāyāna Mind Training ........................................... 49

CHAPTER 4: Atīśa’s Three Lineage Gurus and Their Works on Lojong .......52-71
4.1 Serlingpa or Dharmakīrti ................................................................................... 52
4.1.1 Leveling out Conceptions ......................................................................... 56
4.1.2 Stages of the Heroic Mind ........................................................................ 59
4.2 Dharmarakṣita .................................................................................................... 61
4.2.1 The Wheel of Sharp Weapon .................................................................... 64
4.2.2 The Poison Destroying Peacock Mind Training ....................................... 67
4.3 Maitrīyogī .......................................................................................................... 69
4.3.1 Melodies of an Adamantine Song:
A Chanting Meditation on Mind Training ................................................ 70

CHAPTER 5: Biographical Account of the Pioneering Disciples

of Lojong Tradition .......................................................................72-86
5.1 Dromtönpa ......................................................................................................... 73
5.2 Three Brothers ................................................................................................... 76
5.3 Geshe Potowa..................................................................................................... 77
5.4 Geshe Langri Thangpa ....................................................................................... 79
5.5 Geshe Sharawa ................................................................................................... 81
5.6 Geshe Chekawa.................................................................................................. 82

CHAPTER 6: A Study of Two Pioneering Tibetan Works on Lojong ............87-129

6.1 Eight Verses on Training Mind.....................................................................87-95
6.2 Seven Point Mind Training Practice ...........................................................96-129

CHAPTER 7: Lojong in the Four Traditions of Tibetan Buddhism .............130-140

7.1 Introduction ...................................................................................................... 130
7.2 The Older Tradition ......................................................................................... 132

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 7.2.3 Nyingmapa .............................................................................................. 132
7.3 The Newer Tradition ........................................................................................ 134
7.3.1 Kagyüpa .................................................................................................. 134
7.3.2 Sakyapa ................................................................................................... 135
7.3.3 Gelugpa ................................................................................................... 137
7.4 Rime Movement......................................................................................... 138

CHAPTER 8: Conclusion and Findings ...........................................................141-147

APPENDIX ..........................................................................................................148-203
1. The Lamp for the Path to Enlightenment ........................................................... 149
2. Bodhisattva’s Jewel Garland.............................................................................. 154
3. Stainless Precious Letter .................................................................................... 157
4. Root Lines of Mahāyāna Mind Training ........................................................... 162
5. Annotated Root Lines of Mahāyāna Mind Training .......................................... 164
6. Levelling Out All Conceptions .......................................................................... 169
7. Stages of the Heroic Mind ................................................................................. 171
8. The Wheel of Sharp Weapon ............................................................................. 179
9. The Poison-Destroying Peacock Mind Training................................................ 189
10. Melodies of an Adamantine Song: ................................................................... 197
11. Eight Verses on Mind Training........................................................................ 200
12. Seven Point Mind Training .............................................................................. 202

BIBLIOGRAPHY ...............................................................................................204-210

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 CHAPTER 1

INTRODUCTION AND STATEMENT OF PROBLEM

1. 1 INTRODUCTION

The Tibetan word blo-sbyong (pronounced ‘Lojong’) is usually translated as “thought

transformation” or “mind training, (Skt: matiśodhana)” and refers to the Buddhist
teachings that train the turbulent mind in bodhicitta.

Atīśa is accredited with spreading this teaching so widely in Tibet that it was
seamlessly integrated into all four sects of Tibetan Buddhism. His fame as a Lojong Guru
spread far and wide in Tibet. Lojong teachings are Mahāyāna teachings for training the
mind. They are scattered throughout the Buddhist Sūtras and commentarial literature of
Mahāyāna Buddhism. These Sūtras and commentarial works unanimously advocate that
Lojong teachings are indispensable for the attainment of Enlightenment. On the
conventional or practical level, they are viewed as essential to leading a peaceful life free
from internecine quarrel, wars and mental sufferings. Therefore, such a profound practice
must be explored and studied in depth. The present thesis will present a comprehensive
study of the Lojong teachings along with its original literary works, and its impact on the
four sects of Tibetan Buddhism, viz. Nyingmapa, Kagyüpa, Sakyapa and Gelugpa.

1. 2 THE PROBLEM

Lojong teachings comprise the mind-training genre of Mahāyāna teachings. Atīśa

Dīpaṅkaraśrījñāna is said to have received the complete Lojong teachings from his
Indonesian teacher Dharmakīrti (Suvarṇadvīpi), and transmitted them secretly in the
Kadampa tradition of Tibetan Buddhism. Most of the teachings are available only in the
Tibetan language. At present, some of these secret teachings have been translated into
English, but there is no single study which garners the whole corpus of Lojong teachings
and its literatures. Hopefully, an attempt is made to address this problem through this
dissertation.

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 The present dissertation also attempts to solve the following research problems:

1. What is Lojong teachings about, how did they spread to Tibet and what are the
main lineages and sources for their practice?
2. What role did the Lojong teachings play in the Life of Atīśa and why did he hold
Dharmakīrti as his main Lojong guru?
3. Are there any other teachers from whom Atīśa received Lojong teachings and
what are their treatises on Lojong ?
4. What are Atīśa’s pioneering lineage disciples and their works on Lojong?
5. What is the place of Lojong in the four traditions of Tibetan Buddhism?

To answer these questions, a comprehensive study has been made of the Lojong
masters and their original and translated literature and previous studies on the concerned
topic.

1. 3 LITERATURE REVIEW

Lojong literature is discussed in a handful of articles, papers and books. A few additional
articles on this subject, found in magazines and on the Internet, are discussed below:

Lojong: Mind Training

http://www.shambhala.org/teachers/pema/lojong1.php.
In this online article, Pema Chödrön gives the detailed meaning of Lojong. She explains
how to transform life’s problems into something meaningful and the necessity of viewing
the unsatisfactoriness of life with a positive attitude. She describes the Seven Point Mind
Training Practices in the modern western parlance, using a lot of examples.

Forum: The Lojong Mind Training Practices

There is a Forum article published in the 2005 fall issue of the Buddhadharma magazine.
This forum has collected various queries about Lojong and their answers by different
Buddhist Scholars like Allan Wallace, Ken Mcleod, and Judith Lief. In this forum, the
panelists discuss the form of Lojong best known in the West, which is laid out in the
Seven Points of Mind Training.

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Developing the Mind of Great Capacity
This is an article by His Holiness the Dalai Lama, published in September 2003 issue of
the North American Magazine called Shambhala Sun: Buddhist Culture Meditation Life.
In this article, the Dalai Lama talks about the need to awaken the mind of Enlightenment.
For that, he says, we need to put into practice the methods to awaken it. The first is the
seven point cause and effect method or the extensive method and the second is the
exchange of self with others or the profound method. These are the practices of the two
lineages of Lojong tradition.

There is also an open Internet forum on Lojong. The address of the forum is
mailserver@lojongmindtraining.com. where the views of the outstanding Buddhist
scholars and masters like Allan Wallace, Chögyam Trungpa, Pema Chödrön, Dilgo
Khentse Rinpoche, Jamgön Köngtrul, Geshe Rabten and Geshe Ngawang Dhargyey are
shared quoting their works on Lojong. Following are the review of their works and some
of other authers.

A Passage from Solitude

This book by Allan B. Wallace presents in an instructional but a concise, more academic
exposition of the seven point mind training. The book skillfully points the way to
integration of these seven point Lojong practice into one’s everyday lives.

The Great Path of Awakening

Written by the nineteenth-century Tibetan scholar Jamgön Köngtrul, this book provides
clear and concise instructions for working with fifty-nine traditional Buddhist maxims of
Seven Point Mind Training to awaken one’s heart and cultivate love and kindness toward
oneself and others.

Start Where You Are

This book is about awakening one’s heart through the Tonglen meditation practice
expressed in 59 slogans of Seven Point Mind Training Practices. In this book Pema
Chödrön emphasises in clarity and in a manner easiest to understand on the Tonglen and
other aspects of the practice. It presents Buddhist ideas and practice based on the notion
that one’s current situation, however good or bad, is the perfect starting point for one’s
journey toward spiritual well being.

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Advice from a Spiritual Friend
This concise but profound book is a beautiful commentary by two contemporary Tibetan
Lamas known as Geshe Rabten and Geshe Ngawang Dhargyey on centuries-old Indian
and Tibetan Lojong teachings. The subjects include meditation on emptiness, generation
of bodhicitta, and changing adverse circumstances into the path.

Enlightened Courage
In this book, Dilgo Khyentse Rinpoche offers a practical, uncompromising and
compassionate guide to applying Seven Point Mind training teachings in daily life. The
book contains many stories and lively examples of Lojong practitioners.

Training the Mind: Cultivating Loving-Kindness

This book by Chögyam Trungpa explains the 59 maxims of Seven Point Lojong Practice
to and discusses the need to awaken the heart and cultivate love and kindness toward
others. The maxims, presented with his own commentary, have been used by Tibetan
Buddhists for eight centuries. They are meant to help meditation students remember and
focus on important principles and practices of mind training. They emphasize meeting
ordinary life situations with intelligence and compassion, under all circumstances. The
writer greatly stresses the four mind changing practices in the book. The book also
describes how mind training teachings came to Kagyüpa School of Tibetan Buddhism.

Liberation in the Palm of Your Hand

This book, translated by Michael Richards, contains discourses given by Ven. Pabongka
Rinpoche in 24 days. He presents a detailed biography of Atīśa and his Lamrim
teachings, which include the Seven Point Lojong practices with its extensive and
profound lineage practices. The book seems to blend the Lamrim and Lojong teachings
together.

Āryaśūra’s Aspiration with Commentary by His Holiness the II Dalai Lama and A
Meditation on Compassion
This book narrates Āryaśūra’s aspiration in Tibetan and English together with its
commentary. Part 2 of the book explains meditation on compassion. The 3rd part
includes the generation of bodhicitta in which His Holiness describes both the extensive
and profound Lojong methods of generating bodhicitta in an easy to understand manner
with practical examples.

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Mind Training : The Great Collection
Translated from the original Tibetan Lojong Gyatsa by Thubten Jimpa, this book contains
forty-four individual texts, including the most important works of the mind training cycle,
such as Dharmakīrti’s well-known Leveling Out All Preconceptions, Atīśa's
Bodhisattva’s Jewel Garland, Langri Thangpa’s Eight Verses on Training the Mind, and
Chekawa’s Seven-Point Mind Training together with the earliest commentaries on these
seminal texts. An accurate and lyrical translation of these texts, many of which are in
metered verse, marks an important contribution to the world’s literary heritage, enriching
its spiritual resources.

These are only some of the books on the concerned topic reviewed. Most of them deal
with the Seven-point Mind Training practices by Geshe Chekawa, while some articles
and works like those by His Holiness the Dalai Lama and introduction by Thubten Jinpa
talk about the Eight verses for training the Mind as well as the two methods of Mind
Training, the extensive and the profound method lineages. The Internet forum features
discussion about the practical problems of daily life, and the Buddhist scholars’ views
and solutions are based on the Seven-point Lojong practice. After studying all these texts,
it must be admitted that there are very few attempts made at comprehensively studying
the tradition of Lojong practice, its origin and its exhaustive literature. Most of the study
is focussed on the Seven Point Mind training teachings only. Surely there are many mind
training literatures beside them. Even if there do exist plenty of studies on the Seven
Point Mind training teachings they are presented in a ‘teaching style,’ and most of them
are translations of original literature. So in the totality, they fail to provide a
comprehensive academic study of Lojong incorporating its lineage, its literatures and its
impact in the four Tibetan traditions. While reviewing the above literatures, this thesis
thoroughly surveys Lojong practice and its literature, and bridges the gap between them.

Apart from the study of these scholars’ works, this thesis also surveys mind training
teachings in original and translated sources attributed to Atīśa’s three principal mind
training Gurus, especially The Wheel of Sharp Weapons, Atīśa’s own mind training
works like The Jewel Rosary of an Awakening Warrior (Skt: Bodhisattvamāṇyāvalī). and
two illustrious Mind Training treatises, i.e. Thought Transformation in Eight Stanzas, and
the Seven Point Thought Transformation which are critically and analytically studied.

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1. 4 OBJECTIVES OF THE STUDY

The main objectives of carrying out this research on the Mind Training (hereafter written
as Lojong) tradition of Atīśa are already discussed above in some detail. In brief, the
thesis has the following objectives:

1. To explain Lojong teaching, trace its lineage, and appraise the role of Lojong in
the four Buddhist traditions.
2. To examine the role of Lojong teachings in the life of Atīśa and his works on
Lojong.
3. To comprehensively study the works of Atīśa’s Gurus and his later lineage
disciples on Lojong while giving brief biographies of them.
4. To highlight the contribution of Atīśa Dīpaṇkaraśrījñāna in the propagation of
Lojong teachings in Tibet.
5. To throw light on the role of Lojong teachings on the path to Enlightenment.

1. 5 SCOPE OF THE STUDY

The thesis focuses on the most important lineage of Lojong in Tibetan Buddhist history,
beginning with a brief biography of Atīśa, his gurus and Tibetan disciples. It critically
analyzes the Lojong literatures composed by Atīśa himself, his gurus and his disciples.
The thesis offers conclusions and recommendations about the topics studied.

1.6 LIMITATIONS OF THE STUDY

The thesis aims to give a comprehensive account of the Lojong genre of Atīśa’s
teachings, and is limited to the study of the non-tantric teachings of Mahāyāna Buddhism.
The thesis does not offer a detailed biography of Atiśā, as this lies outside the scope of
the study. As far as possible, priority is given to primary Sanskrit and Tibetan sources.
The thesis does not include a detailed description of the practices and rituals of the four
Tibetan traditions, though they are introduced briefly in order to show the place of
Lojong within these traditions.

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1. 7 IMPORTANCE (OR JUSTIFICATION) OF THE STUDY

The Buddhist teaching says that everything depends on the mind and if one examines his
own lives, he will see from his own experience that happiness and suffering are
dependent upon his own mind. They do not come from outside or from others. Therefore,
it can be said that Buddhism deals with the science of mind. That’s why Buddhism
teaches that in order to live peacefully, one should train his or her mind. This is the
central teaching of the Lojong teachings of Buddha spread by Atīśa Dīpaṇkaraśrījñāna.
The present study investigates the necessity of Lojong for achieving Enlightenment. In
Lojong it is said that one can not be called a Buddhist practitioner in the strict sense if
one’s mind is not trained. On the conventional level, the implication is that when the
teachings of Lojong are implemented, the world will become a peaceful place. There will
be no war, deceit, or oppression. In the ultimate sense, the supreme Enlightenment gets
closer and closer. The great promise of Mind Training is a sufficient justification for
properly studying its teachings. The importance of this thesis is reflected in the
presentation of how the Lojong teachings were and are being carried out in practice in the
lives of certain teachers of the four Tibetan traditions.

Furthermore, the thesis traces the lineages of the Lojong tradition in Tibetan Buddhist
history, and present a critical analysis of the Lojong literatures. In these ways the thesis
aims at attaining a thorough understanding of this important current in Tibetan Buddhist
theory and practice.

As already stated, the importance of this thesis lies in the fact that this can become an
important contribution on the academic study of Lojong tradition.

1. 8 RESEARCH METHODOLOGY

The analytical and textual study of Lojong teachings and its literature with interspersing
case studies of practicing masters has been given. Previous studies on Lojong by
Buddhist scholars and masters were reviewed while surveying and analyzing the
translated literature. They have been juxtaposed in order to obtain a comprehensive view
of Lojong tradition. The main research methods used were to collect data from primary
source materials on the Lojong literature in Tibetan and provide an English translation
where possible. As for the biographies of Lineage masters and their works, more
secondary data were used than the primary ones. For this the translated literatures of the
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original sources were used. Interviews were conducted with eminent Lamas, monks and
nuns of the four Tibetan Buddhist traditions in Nepal. The direct observation of a Lojong
practicing monk’s daily practice also served as a primary source.

As already stated, the thesis has utilized secondary sources such as books, articles and
dissertations on the topic by modern Indian, Tibetan and Western writers, obtained
through library research, Internet and so on, where available.

1.9 CONTENTS OF THE THESIS

The chapter divisions with brief highlights of their contents is presented below:

Chapter 1: Introduction and Statement of problems.

The first chapter of the thesis begins with a general overview of the Lojong Tradition
introduced in Tibet by Jowo Je or Atīśa Dīpaṇkaraśrījñāna in the 11th century, justifying
the need to make a study on this topic. This also covers the topic to be studied, the
problem to be investigated, the research methods used, etc.

Chapter 2: The Introduction to Lojong teachings

This chapter gives a general introduction to Lojong teachings, its key features,
fundamental theme and sources of its practice and comparative study between Lamrim
and Lojong.

Chapter 3: Life and works of Atīśa Dīpaṅkaraśrījñāna

This chapter gives a brief biography of Atīśa the 11th-century Buddhist paṇḍita who is
accredited with consolidating the second transmission of Buddhism to Tibet. The original
biographical sources for the future researchers on Atīśa are also given. Apart from that,
his works, especially on Lojong are studied in depth.

Chapter 4: Atīśa’s Three Lineage Gurus and their works on Lojong

This chapter throws light on the three principal Lineage masters of Atīśa and gives the
textual and content analysis of their works on Lojong.

Chapter 5: Biographical Account of the Pioneering Disciples of Lojong Tradition

This chapter is intended to give a short biography on the main Tibetan Lineage holders of
Lojong teachings beginning from Drontömpa and their contribution on Lojong genre.
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Chapter 6: A Study of Two Tibetan Works on Lojong
This chapter gives the textual and content analysis of the two pioneering and illustrious
texts on Tibetan Mind Training (Lojong) genre namely Eight Verses on Training Mind
and Seven Point Mind Training Practice while furnishing the scriptural sources and case
studies wherever needed.

Chapter 7: Lojong in the Four Traditions of Tibetan Buddhism

This chapter discusses the place of Lojong in the four traditions of Tibetan Buddhism. It
will assess how the Lojong genre developed by Kadampa tradition finds its place in the
whole of Tibetan Buddhism and its literatures.

Chapter 8: Conclusion
Finally, the thesis will conclude by summarizing the findings of the research. Objectives
and research questions are tested and verified with recommendations.

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 CHAPTER 2

INTRODUCTION TO LOJONG PRACTICE

Within the vast corpus of Tibetan Buddhist literature is a genre1 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 (Mind
Training). Lojong embodies the practice of Mahāyāna thought transformation. The
teachings of Lojong are said to have originated in the Kadampa (bka’ gdams pa)
tradition, the earliest of the organized Tibetan Buddhist denominations which was
established in 1057 by Dromtömpa Gyalwa Jungnay (‘Brom ston rgyal ba’i ‘byung gnas)
on the basis of the teachings of his master Atīśa Dīpaṅkara Śrījñāna.2 The central theme
of Lojong teachings is understood to be the cultivation and increase of Mahāyāna
Buddhism’s loftiest ideal, generation of thought of Enlightenment (Skt: Bodhicittotpāda)
or the desire to attain perfect Enlightenment for the benefit of sentient beings.3

2.1 Meaning of Lojong

Lojong or Mind Training as it is translated into English has many meanings. Here an
attempt is made to throw light on the literal, general and applied meaning of Lojong.

2.1.1 Literal Meaning:

The Tibetan word Lojong (blo sbyong) is composed of two words: Lo (blo) means mind.
It can be translated into Sanskrit as mati. So, in this context, Lhundup Sopa4 writes that
1
A particular type or style of literature that can be recognized due to its special features and practices.
2
Geshe Lhundup Sopa, Peacock in the Poison Grove: Two Buddhist Texts on Training the Mind, (Boston:
Wisdom Publications, 2001), p. 1
3
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.
4
Geshe Lhundup 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 embodying the qualities of humility, tolerance and compassion. Though trained in his
youth in one of the most rigorous Buddhist monasteries in Tibet, Geshe Sopa’s 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.

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the term blo can be understood as an abbreviation for “the thought intent on
enlightenment.5 Another word jong (sbyong) is construed in Tibetan as “to purify, to
cleanse”. Its Sanskrit equivalent is śodhana. The word jong is also said to convey several
interrelated but distinct meanings. According to Thubten Jinpa6, 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 one’s mind of
craving, hatred, and delusion.7

2.1.2 General Meaning:

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.8

2.1.3 Applied Meaning:

Really speaking, the entire instructions of Śākyamuni 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, Lhundup Sopa writes,

5
Sopa, op cit. f.n. 2, p. 15
6
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.
7
Jinpa (tr.), op cit. f.n. 3, p. 1
8
For the lucid explanation of the process of such transformation of the mind and its basis, please see: His
Holiness the Dalai Lama, Transforming the Mind, (London: Thorsons, 2000), pp. 1-19.

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 Lojong principally means to fully train one’s mind to develop the two
types of bodhicitta (ultimate and conventional).”9

When used in this sense, the term Lojong connotes a short form of the fuller
expression “Mahāyāna Mind training”.

Two of the famous works of the Tibetan Lojong genre are today well known to the
English-speaking world, with numerous commentaries by contemporary Tibetan teachers.
These are Langri Thangpa (gLang ri thang pa)’s Eight Verses on Mind Training (blo
sbyong tshigs brgyad ma) and Chekawa (mchad kha ba)’s Seven Point Mind Training
Practice (blo sbyong don bdun ma). Textual and content analysis of these two Tibetan
pioneering Lojong works is done in the 6th chapter.

2.2. Lineage and History of Lojong Practice

In the Great Public Explication of Mind Training (Tsogs bshad Chen mo) Sangye Gompa
(sangs rgyas bsgom pa) (1179-1250) explains that Lojong teachings can be traced back to
Śākyamuni Buddha himself and evolved through the lineages of Wisdom and Method. As
for the Mahāyāna sūtras which stand out as the primary sources of Lojong teachings,
those singled out are the Ākāśagarbha Sūtra, Vimalakīrtinirdeśa sūtra, Akṣayamati
Paripṛcchā Sūtra, Gaṇḍavyūha sūtra, Mañjuśrībuddhakṣetravyūhālaṅkāra sūtra.

According to Tsogs bshad chen mo10 Śākyamuni Buddha transmitted the Wisdom
lineage to the Bodhisattva Mañjuśrī. It was handed down to Ārya Nāgārjuna who
composed Ratnāvalī. Ratnāvalī is considered to be the early commentarial literary source
for this lineage. From Nāgārjuna, the profound wisdom lineage descended down to Ārya
Deva. It was passed on through Buddhapālita, Bhāvaviveka, Candrakīrti, Śāntideva, and
Vidyākokila, the elder, Avadhutīpāda. Vidyākokila and Avadhutipāda transmitted this
lineage to Atīśa. Like Nāgārjuna’s Ratnāvalī, Śāntideva’s Bodhicaryāvatāra and
Śikṣāsamuccaya are also considered to be the one of the main scriptural sources of this

9
Sopa, op cit. f.n. 2, p. 49.
10
Jinpa (tr.), op cit. f.n. 3, p. 314

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lineage. Geshe Ngawang Dhargyey (a Gelugpa monk) notes that Bodhicitta is generated
in this lineage by the method of Exchange of Self with others (bdag gzhan mnyam brje).11

Similarly, Tsogs bshad chen mo narrates that Śākyamuni Buddha transmitted the
‘Method lineage’ to the Bodhisattva Maitreya. From Maitreya, it was handed down to
Ārya Asaṅga who composed commentary on one of the five Maitreya’s texts12,
Mahāyānasūtrālaṅkāra. Apart from it, he also composed Bodhisattvabhūmi. These texts
are said to be commentarial literary source for this lineage. From Asaṅga, this lineage
descended down through Vasubandhu, Vimuktisena, Candragomin, Paranasena,
Vinītasena, Vairocana, Śāntarakṣita, Haribhadra, Ratnasena, Suvarṇadvīpi or Dharmakīrti
who is best known in his Tibetan appellation Ser ling pa (gser gling pa) and ultimately to
Atīśa. Geshe Ngawang Dhargyey13 says that the method of cultivation of Bodhicitta
reflected in this lineage is known as Seven Point Cause and Effect instructions (rgyu
’bras man ngag bdun).14 The Lamrim texts such as Jewel Ornament of Liberation of
Gampopa, Liberation in the palm of Your Hand and Joyful Path of Good Fortune present
these two major lineages.15

The two long lojong lineages can be shortened to those of three masters namely
Dharmarakṣita, Maitrīyogī and Dharmakīrti from whom Atīśa received Mind training
teachings. Tsogs bshad chen mo explains that Maitrīyogī belonged to the lineage that
stemmed from Mañjuśrī whereas Dharmakīrti’s lineage came from Maitreya.
Interestingly, Dharmarakṣita is not included in the any of the two lineages possibly

11
Geshe Ngawang Dhargyey, Tibetan Tradition of Mental Development, (Dharamsala: Library of Tibetan
works and Archives), p. 116.
12
Five texts of Maitreya are: 1. Mahāyānasūtrālaṅkāra, 2. Abhisamayālaṅkāra, 3. Dharmadharmatā-
vibhaṅga, 4. Madhyāntavibhāga and 5. Uttaratantraśāstra.
13
Geshe Ngawang Dhargyey (1921-1995) was born in the Trehor district of Kham in eastern Tibet and
studied at the local Dhargye Monastery until he was eighteen, when he went to Sera monastery, in Lhasa.
He went into exile in 1959 and in 1971 and was appointed chief Dharma teacher at the Liberary of Tibetan
Works and Archives. He remained there until he moved to New Zealand in 1985, where he passed away ten
years later.
14
Dhargyey, op cit. f.n. 11, p. 107
15
Khenpo Konchog Gyaltsen Rinpoche (tr.), The Jewel Ornament of Liberation : The Wish-fulfilling Gem
of the Noble Teachings, (Ithaca: Snow Lion Publications, 1998), pp. 153-168 ; Pabonka Rinpoche,
Liberation in the Palm of Your Hand, (Boston: Wisdom Publications, 1991), pp. 565-665. Gampopa in his
Jewel Ornament of Liberation does explain about these two lineages but interestingly, he does not deal with
either of the sevenfold cause and effect method and Exchange of self with others, both of which are
included by Pabonka Rinpoche in his Liberation in the palm of Your Hand. But he also fails to give the
original references to the works of two primary lineage holder, i.e. Nāgārjuna and Asaṅga from whom these
system or methods stem.

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because he belonged to Hīnayāna sect.16 The fundamental Lojong teachings that Atīśa
received from these Gurus were Wheel of Sharp Weapon and The Poison Destroying
Peacock Mind Training, both attributed to Dharmarakṣita, the Gyer sGom Vajra Song
attributed to Maitrīyogī and Levelling out one’s conception and The Stages of the Herioc
Mind both attributed to Dharmakīrti.17 The biographical informations of these three
teachers together with their works on Lojong are presented in the 4th chapter.

Due to the decline of Buddhism in Tibet in the aftermath of the severe persecution by
Lang darma (glang dar ma), Atīśa was invited to Tibet to restore the Buddhadharma to its
pristine purity in 1042 AD.18 In Tibet, Atīśa composed masterpiece Lamp for the path to
Enlightenment (Skt: Bodhipathapradīpa; Tib: byang chub lam gyi sgron ma) 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.19 Then he composed other works which
set forth the instructions of Dharmakīrti. Apart from that Atīśa wrote many Mind
Training texts, the most popular being the Bodhisattva Maṇyāvalī (Eng: Jewel Rosary of
an Awakening Warrior) and so on. During the last seventeen years of his life Atīśa stayed
in Tibet, where he transmitted these teachings to his closest disciple, Dromtönpa. After
the demise of Atīśa, Dromtönpa organized his transmissions into the legacy known as
“The Four Divinities and Three Piṭakas (lha chos bdun ldan)20” - a tradition whereby an
individual practitioner could perceive all doctrines of the sūtras and tantras as non-
contradictory and could personally apply them all as complementary methods for the
accomplishment of enlightenment. Eventually this lineage came to be known as Atīśa’s
Kadampa (bka’ gdams pa), a tradition founded by Dromtönpa who in turn transmitted
these teachings to three others – Geshe Potowa (Po to ba), Chengawa (sPyan snga ba)
and Phu Chungba21 creating their own separate lineages, like scriptural lineage (gZhung

16
Deb ther Ngon po (Blue Annals) suggests that Dharmarakṣita was a Hīnayāna Vaibhāṣika teacher of
Atīśa. It is my logic that just following Hīnayāna scriptures and tenets do not make you mentally of the
Hīnayana Motivation, i.e. ‘striving for personal liberation’ only. It has to do with the altruistic mind, not the
philosophy he or she may pursue. In the same line, here, Michael J. Sweet and Leonard Zwilling strongly
argue that being Mahāyānist has something to do with the altruistic motivation, not the philosophy whether
it be hīnayānist, Mahāyānist or whatever. The strong Bodhicitta cherished by Dharmarakṣita led him to cut
the flesh of his own body to feed his sick friend. For details about Dharmarakṣita, see: Sopa, op cit. f.n. 2,
pp. 3-10.
17
Sopa, op cit. f.n. 2, p. 2
18
Atīśa’s biography is given in the next chapter which will elucidate how he was invited to Tibet.
19
Geshe Kelsang Gyatso, Joyful Path of Good Fortune: The Stages of Path to Enlightenment, (London:
Tharpa Publication, 1990), p. 5
20
Four Devinities are Śākyamuni Buddha, Avalokiteśvara, Tārā and Acala. Three Piṭakas are Sūtra,
Abhidharma and Vinaya.
21
Phuchungwa does not seem to have received the teachings of Lamrimpa directly from Dromtönpa.
Because the texts mentions that from Gompawa flows the Lamrimpa lineage.

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pa ba)22, the Stages of the path lineage (Lam rim pa)23 and pith instruction lineage (man
nga ba)24. Mind training teachings belong to the second of these three teachings.
However, Atīśa’s 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
(blo bsang grags pa) who held all the three Kadampa lineages founded Ganden (dga’-
ldan) monastery from which the new tradition, “Gandenpa” takes its name. The
Gandenpa was later changed into Gelugpa (dGe lugs pa) tradition.25 During the time of
the ‘Three Noble Kadampa Brothers’ many of these oral teachings were collected
together and compiled into the text Stages of the Doctrine (bsTan-rim).26 Tsogs bshad
chen mo narrates that when Atīśa was alive, Lam rim was transmitted publicly, but he
transmitted the practice of exchange of self with others under the seal of secrecy to
Dromtönpa only. also transmitted this teaching exclusively to Geshe Potowa who in turn
transmitted them to Geshe Langri Thangpa (gLang ri thang pa), who composed “Eight
Verses of Mind Training (blo sbyong tshigs brgyad ma)” and transmitted it to Geshe
Sharawa (shar ba pa) and through him to Geshe Chekawa (mchad kha ba) (1102-1176
CE).27

There was an interesting episode telling how Geshe Chekawa received the secret
Lojong teachings from Geshe Sharawa. It is described in the brief biography of Geshe

22
This lineage was handed down from Potowa (1027-1105) to Sharawa (1070-1141). Sharawa passed it to
Geshe Chekawa, and through many masters like Sechilbuwa, Wangchuk od, Zangchenpo, Tsonawa down
to Je Tsongkhapa. This lineage took the Lamp on the path to Enlightenment as the basis, and added to it
Buddha’s teachings and scriptural commentary and put them to practice. The principal texts were,
Mulamādhyamakakārikā of Ācārya Nāgārjuna, Satyadvayāvatāra of Atīśa. Apart from them, the six texts
form the basic text of this lineage: Bodhisattvabhūmi and Mahāyānaśūtrālaṅkāra by Ācārya Asaṅga,
Śikṣāsamuccaya & Bodhicaryāvatāra by Ācārya Śāntideva, Jātakamālā by Āryadeva, Udānavarga and the
Tibetan Dhammapada by Dharmatrāta. For more information, please See: Meenakshi Rai, Kadampa
School in Tibetan Buddhism, (New Delhi: Saujanya Publications, Delhi, 2006), p. 124
23
Also known as Dam ngagpa (gDams ngagpa), this lineage begins from Gonpawa (dGon pa ba) who
transmitted it to Neuzurpa (sNeu zur pa), Zhang Kamapa, Geshe Ben gunggyal (dGe bshes ban gung
rgyal). This tradition also held Lamp on the Path to Enlightenment as their basis. Their main views are
derived from the instructions of Four Noble Truths (bDen bzi), Dependent Origination (rTen brel),
Doctrine of two truths (dDen pa gnyis) and commentaries on Nāgārjuna’s Doctrine of Emptiness written by
different disciples of Jobo Atīśa.
24
This lineage also held the Lamp on the Path to Enlightenment. It had other texts containing the various
instructions of Atīśa and his disciples as compiled in A Book of the Kadampa (bka gdam gleg bum) also
known as Kadam Phacho (pitṛ dharma) and Kadam Buchos (putra dharma). Geshe Chengawa passed this
lineage to Jayupa Zhonuod (Bya yul pa gzhonu ‘od) who transmitted it to Gergompa Chenpo (dGer sgom
pa chen po), then to Sangay Yonton, Lhodak Namkha Gyalpo down to Je Tsong Khapa.
25
Gyatso, op cit. f.n. 19, p. 14
26
http://www.buddhism-guide.com/buddhism/kadampa.htm
27
Jinpa, op cit. f.n. 3, p. 315

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Chekawa in the 5th chapter. Geshe Chekawa revealed the secret teachings of Lojong in
public by publicizing the Seven Point Mind Training (blo sbyong don bdun
ma).28According to Nam kha pel, the author of Mind Training like the Rays of Sun,
Chekawa transmitted this teaching to Se chil bu Chökyi Gyaltsen (se spyil bu chos kyi
rgyal mtshan) who wrote a commentary on Chekawa’s Seven Point Mind Training
Practice. He in turn gave the Lojong teachings to Lhachenpo Lung gi Wangchuk (lha
chen po lung gi dbang phyug) (1158-1232) and others. In this way, the lineage of lojong
descended down to Ram pa Lha ding pa from whom Tsong Khapa received this
teaching.29

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 (dGe ’dun grub) (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 (dGe lugs pas). In addition,
commentaries by such important non-gelugpa scholars and practitioners like Ngülchu
Thogme Sangpo (sa skya pa dNgul chu Thogs med bzang po) (1295-1369) and
Nyingmapa/Kagyüpa Eclectic (ris med pa) Jamyang khyentse wang po (’jam dbyangs
mkhyen brtse dbang po) (1820-1892) and Jamgön Köntrul Lodrö Thaye (‘jam mgon kong
sprul blo gros mtha’ yas) (1813-1899). In this way, they were integrated into all four
Tibetan Buddhist Schools.30 The 7th chapter discusses as to how they integrated these
teachings. These Kadampa-Lojong texts were brought together into the anthology A
Hundred Texts on Training the Mind (bLo-sbyong-brgya-rtsa).

2.3 Bodhicitta as the Theme of Lojong

As already stated, the Lojong teachings are grounded in and evoke Bodhicitta or the mind
of enlightenment. In other words, Lojong is accustoming the mind to the two types of
bodhicitta, (Relative : saṃvṛti and Ultimate : paramārtha). The Sanskrit term Bodhicitta

28
Ibid.
29
Brian Beresford (tr.), Mind Training like the Rays of the Sun, (Dharamshala: Library of Tibetan Works
and Archives, 1992), p. 14. Hortön 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 Khapa’s collected Works Nam-kha Pel’s
name is often mentioned as the scribe. That’s why he concludes that Mind Training Like the Rays of the
Sun is something like a transcription of Tsong kha-pa’s oral explation.
30
Michael J Sweet, Tibetan Literature : Studies in Genre, (New York: Snow Lion Publications, 1996), p.
249

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is made up of two words: Bodhi means enlightenment and citta means mind or attitude.
Taken together it can be translated as a mind of enlightenment or Awakening. It is the
attitude of mind that tends toward and is imbued with enlightenment.31 Bodhicitta is the
essence of Mahāyāna. The “thought of enlightenment” or Bodhicitta is a heartfelt
aspiration to attain enlightenment for the sake of all sentient beings32.
Abhisamayālaṅkāra says,

Cultivation of Bodhicitta is the desire for perfect, complete enlightenment

for others’ benefit.33

According to Khenpo Könchog Gyaltsen Rinpoche, this mind is not only concerned
for the welfare and happiness of all sentient beings, but it also actively works for
eliminating delusion and suffering while creating happiness. Bodhicitta is as vast and
limitless as space. 34 Without Bodhicitta, it is impossible for one to achieve Buddhahood.
This is expressed in the Bodhisattva-bhumi :

Bodhicitta has as its objectives Enlightenment (bodhi) and sentient beings.35

So the Mahāyāna teachings say that merely reading Mahāyāna texts and claiming
oneself as Mahāyānist does not constitute him as what he claims to be. Whether he is
Mahāyānist or not is determined by whether he has bodhicitta or not. Je Tsongkapa says:

31
Padmakara Translation Group, The Way of the Bodhisattva, (Boston: Shambhala, 1999), p.3. The book is
an English translation of Śāntideva’s Bodhicaryāvatāra.
32
The Mahāyāna refuge is accompanied by the generation of Bodhicitta. The verse is: ābaudhau
śaraṇaṃyāmi buddha dharma gaṇottama bodhicitta karomyeṣa svaparārtha prasiddhaye. (trans: I take
refuge in the Buddha, Dharma and the Saṅgha, the most excellent Association. I generate Bodhicitta to
work for the benefit of myself and others.) Sarbagya Ratna Bajracarya, Vajrayāna Pūjāvidhi Saṅgraha - A
Collection of Vajrayāna Buddhist Worshipping Procedure, (Kathmandu: Nepal Buddhist Culture
Preservation Centre, 2005), p. 9
33
Ram Sankar Tripathi (tr. & ed.), Prajñāpāramitopadeśaśāstre Ācāryaharibhadraviracitā Abhi-
samayālaṅkāravṛttiḥ Spuṭārthā, (Sarnath: Central Institute of Higher Tibetan Studies, 1977), p. 5. The
Sanskrit verse is : cittotpadāḥ parārthāya samyaksambhodhikāmatā. In Abhisamayālaṅkāra, Bodhisattva
Maitreya gives 22 similes to clarify the meaning of Bodhicitta. The 22 similes are earth, gold, moon, fire,
treasure, jewel mine, ocean, vajra, mountain, medicine, spiritual master, wish-fulfilling gem, sun, melody,
king, treasury, highway, conveyance, well, elegant sound, river and cloud. The sakskrit verse reads:
bhuhemacandrajvalanairnidhiratnākarākarārṇavaiḥ | vajrācalauṣadhīmitraiścintāmaṇyarkagītibhiḥ || 20 ||
nṛpagañjamahāmārgayānaprasravaṇodakaiḥ | ānandoktinadīmeghairdvāviṃśatividhaḥ sa ca || 21 ||
Abisamayālaṅkāra, Chapter 1.
34
Khenpo Konchog Gyaltsen Rinpoche (tr.), The Jewel Ornament of Liberation : The Wish-fulfilling Gem
of the Noble Teachings, (Ithaca: Snow Lion Publications, 1998) p. 35. In an Introduction, Khenpo
summarizes the whole content of the text by Gampopa.
35
Nalinaksha Dutt (ed.), Bodhisattvabhūmiḥ, (Patna: K.P. Jayaswal Research Institute, 1978), p. 8. The
Sanskrit verse is: tasmātsa cittotpādo bodhyālambanaḥ sattvārthālambhanaśca.

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 It is not enough that the Dharma be Mahāyāna - the person must also
belong to the Mahāyāna. You become a Mahāyanist by having bodhicitta.
If you merely understand bodhicitta, you are not much of a Mahāyānist.36

According to Atīśa, there are three scopes of individuals or people. They are the
lower (adhama puruṣa), medium (madhyama puruṣa) and highest individuals (uttama
puruṣa). The main practice of the man of great scope also called Bodhisattva is the
development of Bodhicitta whereas the lower individual seeks his own worldly pleasure
only and the medium individual also known as śrāvakas seek their own nirvāṇa only. 37

Broadly, Bodhicitta can be classified into two: the relative (saṃvṛtti bodhicitta) and
the Absolute (paramārtha bodhicitta).

Relative Bodhicitta is a deep aspiration to attain Enlightenment for the benefit of all
sentient beings. For the definition of Relative Bodhicitta, a passage quoted in Jewel
Ornament of Liberation of Gampopa is reiterated here:

There are two classes of bodhicitta: ultimate and relative.

Relative bodhicitta is a vow to liberate all sentient beings from suffering
through compassion.38

For relative Bodhicitta, the main target is one’s egoism and selfishness, seeing how it
arises, how it dominates the person and how it hurts both oneself and others in life after

36
Pabonka Rinpoche, Liberation in the Palm of Your Hand, (Boston: Wisdom Publications, 1991), p. 550.
Pabonka Rinpoche says that if we do not have bodhicitta in our mind-stream but practise, for example, the
generation and completion stages (utpanna and sampanna krama) of the Guhyasamāja tantra, the pinnacle,
the king of tantras, apart from such a practice not becoming a cause for our enlightenment, we would not
even be able to embark on the Mahāyāna Dharma. He also gives the example of a yogi who practice
Hevajra tantra but had no Bodhicitta and consequently achieved the state of a Stream Enter the result Atīśa
was so astonished to hear. At this, he said, “This shows he does not have Bodhicitta. Even more people
who have meditated on Hevajra will go to hell!” And yet that yogi had done quite will because there were
many more people who practised by reciting the mantras of many wrathful deities while lacking Bodhicitta;
they were reborn as malevolent spirits or in Hells. Pabonka Rinpoche tells many such story which indicates
the dire result if Bodhicitta is lacking.
37
Lobsang Norbu Shastri (tr.), Bodhipatha-pradīpaḥ Ācārya Dīpaṅkara Śrījñāna, (Sarnath: Central
Institute of Higher Tibetan Studies, 1984). The Sanskrit verses are : puruṣāstrividhā jñeyā
uttamādhamamadhyamāḥ | likhyate lakṣaṇaṃ teṣāṃ sphuṭaṃ pratyekabhedataḥ || 2 || upāyena tu kenāpi
kevalaṃ saṃsṛteḥ sukham | svasyaivārthe yaīheta jñeyaḥ so puruṣo’adham || 3 || pāpakarmanivṛttātmā
bhavasukhāt paraṅmukhaḥ | ātmanirvāṇamātrārthī yo naro madhyamastu saḥ || 4 || svasantānagatair-
duḥkhairduḥkhasyānyasya sarvathā | sarvasya yaḥ kṣayaṃ kāṅkṣeduttamaḥ puruṣastu saḥ || 5 ||
38
Khenpo Konchog, op cit. f.n. 15, p. 150.

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life. People who act out of anger and hatred and do bad things are held to be the object of
his or her compassion. The logic behind this attitude is explained in Bodhicaryāvatāra. 39

Relative Bodhicitta has two aspects: intention (praṇidhi bodhicitta) and application
(prasthāna). Śāntideva has explicitly defined these two types of Bodhicitta in his
Bodhicaryāvatāra. Clarifying the meaning of these two types, he explains and gives the
following example:

In brief, the Bodhicitta should be understood to be of two types:

Intentional Bodhicitta and Application Bodhicitta.
Just as he knows the difference
Between intending to go and actually going,
A wise man should in the same way understand
The difference between these two aspects. 40

Śāntideva’s verse can be elucidated in the following way: If somebody wants to go to

Lumbini, the first step will be his or her intention, “I want to go to Lumbini.” In the
similar fashion, as regards the intentional or aspirational bodhicitta, the corresponding
initial thought will be, “I want to become a perfectly Enlightened one for the benefit of
all sentient beings (Sanskrit: buddho bhaveyaṃ jagato hitāya). This thought is described
to be the intentional bodhicitta (praṇidhī bodhicitta).

Application Bodhicitta (prasthāna bodhicitta) is just like somebody actually

travelling to his or her destination. Just as the traveller prepares the necessary supplies
and vehicles, set out on the road and eventually reach his or her destination, similarly the
Bodhisattvas who have generated intentional bodhicitta are described in Mahāyāna
Sūtras to build the infrastructures and make preprations to reach the destination of
Buddhahood. The preparations or infrastructures allude to the six perfections
(ṣatpāramitā). They are the perfections of generosity (dānapāramitā), moral discipline
(śīlapāramitā), patience (kṣāntipāramitā), diligence (vīryapāramitā), meditative

39
P. L. Vaidya, Śāntidevaviracitaḥ Bodhicaryāvatāraḥ Prajñākaramativiracitayā Pañjikākhyavyākyā-
sahitaḥ, (Darbhanga: Mithila Institute, 1960). pp. 81-115
40
Ibid. pp. 11-12. The Sanskrit verses are: tad bodhicittaṃ dvividhaṃ vijñātavyaṃ samāsataḥ | bodhi-
praṇidhicittaṃ ca bodhiprasthānameva ca || 15 || gantukāmasya gantuśca yathā bhedaḥ pratīyate | tathā
bhedo’gayorjñeyo yāthāsaṃkhyena paṇḍitaiḥ || 16 || (Bodhicaryāvatāra: 1:15-16)

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absorption (dhyānapāramitā), and discrimating wisdom (prajñāpāramitā). Bodhisattvas
practice all these perfections to establish themselves and all sentient beings on the level
of perfect Buddhahood. This corresponds to the actual journey, and is said to be the
application aspect of Relative Bodhicitta.

Both the intention and application aspects are Relative Bodhicitta. Ultimate
Bodhicitta (paramārtha bodhicitta) is a realization of emptiness or seeing things as they
actually are. It is obtained through realization of Dharmatā. The Jewel Ornament of
Liberation of Gampopa describes it as pervading emptiness endowed with the essence of
compassion: clear, unmoving, and free from elaboration.41 Saṃdhinirmocana Sūtra says:

The mind of ultimate enlightenment 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.42

According to Paltrul Rinpoche43, through training for a long time in Relative

Bodhicitta on the paths of accumulation (sambhāra mārga), and connection (prayoga
mārga), one comes finally to the path of seeing (darśana mārga), where he or she has the
real experience of thusness (tathatā). This is, in his words, the wisdom beyond all
elaboration, the truth of emptiness. At that the practitioner is said to arouse ultimate
bodhicitta. 44

Ultimate Bodhicitta is said to be generated by the power of meditative concentration

and does not depend on rituals. The beginners are however, required to follow certain
procedure to generate Relative Bodhicitta. The Mahāyāna Śāstra like the Jewel Ornament
of Liberation describes that one should take the Bodhisattva vow in the presence of a
qualified spiritual teacher. He is also required to constantly renew that vow, in the same

41
Konchog, op cit., f.n. 15, p. 149.
42
Ibid. The verse is quoted from Saṃdhinirmocanasūtra by Gampopa in his Jewel Ornament of Liberation.
But unfortunately its Sanskrit original could not be found.
43
Paltrul Rinpoche was a great nonsectarian Tibetan master of the nineteenth century and one of the
foremost scholars of his time. He was known not only for his scholarship and learning but also for his
example of renunciation and compassion. His most famous works include The Words of My Perfect
Teacher (kunsang lama’i shelung) and his commentary on Three Words Striking the Vital Point (Tsigsum
Nedeg), the epitome of the Dzogchen teachings.
44
Padmakara Translation Group, Kunzang Lama’i Shelung - The Words of My Perfect Teacher, (New
Delhi: HarperCollins Publishers, 1994), p. 219

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way, over and over again, so that the Bodhicitta he or she has aroused does not decline
but becomes more and more powerful. 45

It is said that arousing of bodhicitta (bodhicittotpāda) is the quintessence of the

eighty-four thousand methods (dharma skandas) taught by Śākyamuni Buddha, because
the two forms of Bodhicitta, ultimate and relative encompasses all the teachings of the
Buddha. It is for this reason that Paltrul Rinpoche writes that while Bodhicitta is
sufficient in itself, no other instructions is of any use without it. It is a panacea, the
medicine for a hundred ills. All other Dharma practices, such as the two accumulations,
the purification of defilements, meditation on deities and recitation of mantras, are simply
methods to make this wish-granting gem, Bodhicitta, take birth in the mind. None of
them can bring a person to perfect Buddhahood on his or her own, without Bodhicitta.46

So the Mahāyāna teaching revolves around the generation of Bodhicitta, instructing

that the love and compassion of Bodhicitta must really take birth in the person. In other
words, the core instruction of Mahāyāna is to train one’s mind in two types of Bodhicitta.
That is what Lojong is all about. As regards the methods of training the mind in
Bodhicitta, there are two lineages already discussed above, the profound lineage of
Mañjuśrī and the vast lineage of Maitreya. How they came down to Atīśa in combined
form has already been discussed. In Jewel Ornament of Liberation, Gampopa describes in
depth the preparation, ceremony and conclusion of both those lineages, but doesn’t
describe the contemplative method of generating Bodhicitta discribed in them.47 But
Pabonka Rinpoche48, His Holiness the Dalai Lama, Geshe Ngawang Dhargye includes
the description of the methods also of both these lineages. According to them, the vast
lineage uses the Sevenfold Cause and Effect Method for generating Bodhicitta whereas
the profound lineage uses the equalizing and exchanging self for others for Bodhicitta
generation. 49

45
Konchog, op cit., f.n. 15, pp. 147-172
46
Padmakara, op cit., f.n. 44, p. 221
47
Konchog, op cit., f.n. 15, pp. 147-172.
48
Pabonka Rinpoche, Jampa Tenzin Thrinlay Gyatso (1878-1941), was one of the great lamas of the
twentieth century. He attained his geshe degree at Sera Monastic University, Lhasa, and became a highly
influential teacher in Tibet. He was the root guru of both tutors of the present Dalai Lama, and the teacher
of many of the other Gelug lamas who have been bringing the Dharma to the West since they fled Tibet in
1959.
49
See: Brian C. Beresford (tr.), Āryaśūra’s Aspiration and A Meditation on Compassion with Commentary
by His Holiness the II Dalai Lama and A Meditation on Compassion by His Holiness the XIV Dalai Lama
with original Tibetan Texts, (Dharamshala: Library of Tibetan Works and Archives); Dhargyey, op cit.,
f.n. 11; Pabonka, op cit., f.n. 36, p. 565

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 The Sevenfold Cause and Effect requires one to hold others as dear as he or she hold
his or her mother and generate Bodhicitta by practicing seven instructions. They are

1. Equanimity (Skt: samatā; Tib: btang snyoms)

2. Awareness of mother sentient beings (Skt: matṛsaṃjñā; Tib: mar shes)
3. Recollecting their kindness (Skt: matṛguṇa; Tib: dr’in dran; also drin dran khyad
parpa)
4. Repaying their kindness (Skt: matṛguṇapratyupakāra; Tib: drin gzo)
5. Immaculate Love (Skt: monojña maitrī; Tib: yid ’ong byams pa)
6. The exceptional thought (Skt: adhyāsaya citta; Tib: lhag bsam rnam dag)
7. The precious awakening mind (Skt: bodhicittotpāda; Tib: byang chub kyi sems rin
po che)

The first point of this teaching is Equanimity, which demonstrates that one should
develop equanimity first. It hints at people’s 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 ego-grasping. The teaching shows how to
view all sentient beings as equal before proceeding to the second point. The second point,
awareness of mother sentient beings, is a reminder of viewing all sentient beings as one’s
own mothers in his or her past lives. This point presupposes the understanding and belief
of the universal law of Karma and its effect and rebirth. The third point is Recollecting
their kindness. The Buddhist law of karma and rebirth teaches that every sentient being
has become one’s 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 one’s 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. The fourth point is Repaying their kindness. As one understands the
previous point, 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, 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 saṃsāra. 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

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Immaculate love and compassion for sentient beings are generated. The sixth point is the
exceptional thought which requires one 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. About exceptional thought, Guy Newland observes:

The exceptional thought is an altruistic willingness to do whatever is

necessary to save all beings by oneself. Although in fact on one can
liberate all beings, the meditator entertains this exaggeration without
misconceiving his own capabilities. His resolve is such that if it were
possible for him to liberate all sentent beings, he would be prepared to
take on that burden.50

The following last verse on Lojong by Langri Thangpa from “Eight Verses on
Training Mind” uses this exceptional thought

In brief, may I offer both directly and indirectly all help, happiness and
benefit to all beings, my mothers, and may I secretly take upon myself all
of their harmful actions, pain and suffering.
Eight Verses on Training Mind: verse 8

So it can be concluded that the acceptance of all sentient beings as one’s mother 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.

The Exchange of Self with others requires to hold others as dear as he holds himself
exchanging the self with others. This method uses following six instructions:

1. The Equality of others (Skt: parasamatā)

2. The importance of others (Skt: paramahatva)
3. The equality of oneself and others (Skt: parātmasamata)
4. Cherishing others (Skt: parasneha)
5. Exchange of Oneself with Others (Skt: ātmaparāvartana)

50
Guy Newland, Compassion: A Tibetan Analysis, (London: Wisdom Publication, 1984), p.37

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 6. Giving and Taking (Skt: len den: Tib: Tonglen)

This practice will be described at length in the subsequent chapters as textual and
content analysis of Lojong texts are made. But an attempt is made here to briefly explain
these points.

This practice begins with thinking of the equality of others. The practice is intended
to shatter the deeply rooted ego of a person which is expressed spontaneously in every
worldly activity, like gaining happiness and pleasure while ignoring the right of others or
giving others secondary preference. it is, therefore, a truly egalitarian and democratic
principle. The second instruction, comparing oneself with others, suggests that no matter
how much importance one gives to this ego ‘I,' it is still one, whereas others are many,
although he or she underrates them. In this respect, so, the instruction says, others are
more important than the self or ‘I’. It also gives priority to others over ‘I’ when it comes
to happiness and suffering because the ‘I’ that experiences happiness or suffering is only
one person, not such a big deal. When others experience them, they are many, so
compared to them, one’s own happiness and sorrow dwindle down to nothing. For
example, a person’s suffering, no matter how excruciating it may be, is allayed when he
or she finds others also suffering to the same degree, or even more. The third point
revolves around three things. First thing is that one wants happiness and dislikes
suffering. Secondly, others also want happiness and dislike suffering. Santideva pleads,
what is so special about one that only he or she must be happy, while the suffering or
happiness of others does not matter?51 The next point or the fourth point is Cherishing
others. This point calls for seeing the equality of oneself with others in wanting happiness
and avoiding suffering and by putting oneself in the place of suffering sentient beings. By
doing this great love and compassion for them are said to arise, causing one to feel how
unbearable the suffering they are undergoing is. In Āryaśūra’s Aspiration, the Dalai Lama
elucidates that when for instance a person sees the suffering of animals, an irresistible
thought of compassion or love toward them arises spontaneously. For that he or she need
not remember their kindness.52 Thus this is a method to cherish others according to the
instruction. After the person is well-established in the above mind training, then he is said
to be able to actualize the exchange of himself with others. He makes use of himself for

51
P. L. Vaidya (ed.), Śāntideva viracita Śikṣāsamuccaya, (Darbhanga: The Mithila Institute, 1999), p.1.
The Sanskrit verse is: yadā mama pareṣaṃ ca bhaya duḥkhaṃ ca na priyam | tadātmanaḥ ko viśeṣo yattaṃ
rakṣāmi netaram || 1 ||
52
Brian, op cit. f.n. 49, p. 134

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the sake of others. Due to the intense compassion for others, they forget their own
suffering, even the greatest suffering of hell realm, and delight in others’ happiness. The
Samantabhadracaryāpraṇidhānam makes the following solemn commitment which is
devoid of self-interest:

As long as space remains and

As long as sentient beings remain
May I remain with them
To clear away their suffering. 53

The last teaching in this method is Giving and Taking. This practice is described in
depth under the head of Chief Features of the Lojong Practice below.

In conclusion, it can be said that the Lojong practices are underpinned by these two
original lineage methods which were brought into Tibet by Atīśa Dīpaṅkaraśrījñāna.
They are taken as the backbone of Lojong practice, the practice of training the mind in
Bodhicitta.

2.4 Chief Features of the Lojong Practice

As already explained, Lojong is a fundamental Mahāyāna Buddhist practice which

replaces the mind of self-centeredness with a boundless compassion and Bodhicitta.
That’s 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. Much of its contents have already
been made clear in the above section on Bodhicitta, still the following chief features are
helpful for understanding Lojong in a much better way.

53
Vaidya, P. L. (ed.) - Gaṇḍavyūhasūtram, (Darbhanga: Mithila Institute, 1970), p.434. The Sanskrit verse
is: yāvata niṣṭha nabhasya bhaveyyā
sattva aśeṣata niṣṭha tathaiva |
karmatu kleśatu yāvata niṣṭhā
tāvataniṣṭha mama praṇidhānam || 46 || (Gaṇḍavyūhasūtra : Samantabhadracaryāpraṇidhānam)

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2.4.1 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
deities is directed to destroy it as can be found in the verses of Wheel of Sharp Weapon
by Dharmarakṣita. Brian Beresford notes that while the door to the Mahāyāna 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.54

Hence Lojong is said to be a direct practice to confront the egotistical attitude which
remains engrained in one’s 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 one’s selfish and heedless minds because
the self is interchanged with others in the practice. This exchange of self with others is
well reflected in Śāntideva’s in Bodhicaryāvatāra:

All the harm with which this world is rife,

All fear and suffering that there is,
Clinging to the “I” has caused it!
What am I to do with this great demon?

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
Śāntideva, 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 people’s 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.” According to Śāntideva, most people in the world have
this type of attitude. 55

54
Beresford, op cit. f.n. 29, p. xi
55
Vaidya, op cit. f.n. 39, p. 163. The Sanskrit verse is : upadravā ye ca bhavanti loke yāvanti duḥkhāni
bhayāni caiva | sarvāṇi tānyātmaparigraheṇa tatkiṃ mamānena parigraheṇa || 134 ||

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 To free myself from harm
And others from their sufferings,
Let me give myself away,
And cherish others as I love myself

Take others–lower, higher, equal–as yourself;

Identify yourself as “other.”
Then, without another thought
Experience envy, pride, and rivalry.56

In the above two verses, Śāntideva 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 Śāntideva.

2.4.2 Transforming adversity to 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: Always maintain only a joyful mind.57 They use suffering as a
powerful tool to practice the path. Thus, it goes without saying that Lojong is part and
parcel of Mahāyāna Buddhism because the key goal of mind training is the total
transformation of one’s 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 one’s 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.

56
Ibid. The Sanskrit verse is : tasmātsvaduḥkhaśāntyarthaṃ paraduḥkhaśamāya ca | dadāmyanyebhya
ātmānaṃ parān grihṇāmi cātmavat || 136 || hīnādiṣvātmatāṃ kṛtvā paratvamapi cātmani | bhāvayerṣyāṃ
ca mānaṃ ca nirvikalpena cetasā || 140 || Bodhicaryāvatāra, Chapter 8.
57
This is the one of the lines in the Fifth point ‘Evaluation of Mind Training’. See the textual analysis of
Seven Point Mind Training by Chekawa in Chapter 6 of the same thesis.

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2.4.3 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, Śāntideva says:

Whoever wants to save himself and others quickly should practice

the holy secret of exhanging self and others. 58

Here ‘holy’ refers to the most sacred kind of practice, here that of exchanging self
with others. According to Śāntideva, 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.59 As Lama Zopa60 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.61

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 one’s
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 alternately. These should ride the Breath. This is called Tong len
(gtong len) practice in Tibetan. The reference to this practice can be found in Ratnāvalī, a
text by Nāgārjuna :

teṣāṃ pāpaṃ ma]yi pacye[n]

macchubhaṃ teṣu cākhilam ||
(Ratnāvalī: Verse 484) 62

58
Vaidya, op cit. f.n. 39, p.162. The original verse is: ātmānaṃ cāparaṃścaiva yaḥ śīghraṃ trātumicchati |
sa caretpamaṃ guhyaṃ parātmaparivartanam || 120 ||
59
Sopa, op cit. f.n. 2, pp. 47-48.
60
The Gelugpa Master Lama Zopa is a great lojong practitioner himself. He was born in 1946 in Thami, in
the Solukhumbu region of Nepal.
61
Lama Zopa Rinpoche, Transforming Problems into Happiness, (Boston: Wisdom Publications, 1993), p. 1
62
Michael Hann (ed.), Nāgārjuna’s Ratnāvalī, (Bonn: Indica et Tibetica Verlag, 1982), p. 160.

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 May others’ sins ripen for me,
And all my virtues for them

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. It is also instructed that giving must come first before taking as Seven
Point Thought Transformation says:

Practice “Giving and Taking” entwined,

Commence the giving from your own side.

Ven. Sogyal Rinpoche has described Tonglen practice at depth in his book, Tibetan
Book of Living and Dying.63 He has presented the steps for the Tonglen practice,
emphasizing the importance of this practice to dying persons in the hospice environment.
As elucidated by Geshe Kel Shang Gyatso,64 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. 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.65

2.4.4 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

63
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 Tertön Sogyal,
a teacher to the thirteenth Dalai Lama, by Jamyang Khyentse Chökyi Lodrö, 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.
64
Geshe Kelsang Gyatso, Meaningful to Behold, (Cumbria: Wisdom Publications, 1990), p. 249
65
Sogyal, op cit, f.n. 63. pp. 207-209.

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teachings because they in themselves are said to be the essential Buddhist teachings to
lead one to supreme Enlightenment.66

2.4.5 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 one’s 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
mahāmudrā either. That’s 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 doesn’t have complicated structure. The lines or
verses are so beautifully designed that one can easily remember them when they face
adverse circumstance in 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 one’s daily contemplations.

2.4.6 Elimination of eight worldly concerns

Another noteworthy feature of Lojong practice is that the Lojong practitioner are said to
be able to remain peacefully even at the time of death without hope and fear. 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 viz. Gain and loss, Happiness and Suffering, Praise and Insult and
Fame and Disgrace. This brings us to mind the one of the eight verses of Training Mind
by Langri Thangpa, “May I keep all of these practices undefiled by stains of the eight
worldly concerns.” Those who take up the retreat are taught to practice Lojong teachings
by their retreat masters. 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

66
According to the teachings of Ven. Treleg Rinpoche on Lojong which can bee accessed at
http://tralegrinpoche.typepad.com/my_weblog/2006/08/the_practice_of.html.

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fearlessly through the Lojong practice. That’s 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.67

2.4.7 Measuring Rod of one’s 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 Chekawa’s 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.”68 As the Seven Point Mind training practice suggests, if one can keep
practicing these teachings under the worst of the situations, then he can be called the
Lojong Practioners as in the line, if you can practice even when distracted then you are
trained.69

2.4.8 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 a common Buddhist assertion
that sentient beings’ mistaken view of the way things exist is the source of their
sufferings. Mahāyāna teaching says that the fault lies in viewing things as being truly
existent. The mind training teachings contain the advice to view all phenomena as
illusions.

67
This is uttered by Geshe Chekawa at the conclusion of Seven Point Mind Training verses. See the verses
of Seven Point Mind Training in the Appendix.
68
Jinpa, op cit. f.n. 3, p. 124.This is a commetary by Se chil bu wa (se sPyil bu pa) on Engage in the
principal practices right now.
69
Ibid. p. 117. This is taught in the six point of Lojong practice: Measure of having trained the mind. See
the textual analysis of Seven Point Mind Training by Chekawa in Chapter 6 of the same thesis.

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 In summary, we can say, all the foregoing features are subsumed under relative and
ultimate bodhicitta that strike at the root of one’s ego-grasping attitude which is seen
today to be the root cause for all the internecene wars, quarrels in the present world.

2.5 Relationship of Lojong with Lamrim

While remaining in Tibet, the main teachings of Atīśa Dīpaṅkaraśrījñāna became the
stages of the path (lam rim) and the Lojong. Atīśa himself composed the Lojong texts
like Bodhisattva Maṇyāvalī and orally transmitted under the seal of secrecy the root lines
of Mahāyāna Mind Training70.

The Lam-rim or the stages of the path is built on the teachings for three kind of
individuals. They are the lower (adhama puruṣa), medium (madhyama puruṣa) and
highest individuals (uttama puruṣa). The practice of a person of lower scope, which
includes the teachings on reliance on a Spiritual Guide (kalyāṇamitra sevana), Precious
Human Life (durlabha manuṣya janma), Impermanence (anityatā), Suffering of Saṃāra
(bhavaduḥkha), Going for Refuge (śaraṇagamana) and Karma, is meant for rebirth in
heavenly realms (abhyudaya). The practice of a person of middle scope which includes
developing the wish to attain liberation, The Four Noble Truths (caturārya satya), Faults
of Saṃsāra, The Twelve linked Dependent Arising, The Wheel of Life and The Path to
Liberation, is meant for the personal liberation. The practice of the stages of the path of a
great scope which includes teachings like Development of Bodhicitta, Engaging in a
Bodhisattva’s Actions (the practice of six perfections), Training the Mind in Samatha,
Training the Mind in Vipaśyanā, Progressing through bhūmis and mārgas, The
Vajrayāna Paths, Full Enlightenment and Dedication is intended to fulfil the wishes and
needs of all living beings and to attain full enlightenment.

Judging from the contents of the Lam rim teachings, it can be said that the
instructions of Lam rim form the main body of Buddhism. Geshe Thubten Jinpa claims
that in Atīśa’s instructions, there are two distinct approaches – Lam-rim and blo sbyong.71
Lojong teachings are also the part of Atīśa’s Lam-rim because, as Michael J. Sweet
says72, Lojong teachings cannot be distinguished from those on the stages of the path.

70
The word Lojong was coined only later after it was compiled into a separate genre. Because at that time,
Atīśa had only given the direct and oral instruction on Bodhicitta generation.
71
Jinpa, op cit. f.n. 3, p. 6
72
Sweet, ‘Mental Purification (Blo sbyong): A Native Tibetan Genre of Religious Literature’, op cit. f.n.
30, p. 248. Editors of the journal were José Ignacio Cabezón and Roger R. Jackson.

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Atīśa’s own lam-rim text, Bodhipathapradīpa, contains mental purification teachings,
and the full stages of the path can be presented within the model of mind training, as in
the later work by Tsong Kha pa. The difference lies only in the presentation of Mind
training teachings because they are succinct, practical, and concentrate on one integral
fragment of the path, i.e. the generation of bodhicitta. They are pithy, presented as
maxims, so easy to grasp that people can commit them to memory immediately. It can be
said that Lam rim is the stages of the path instruction which have the systematic
organization of instructions suited for three categories of people. Lojong can be called the
real practice of Lam rim teachings. Besides it, this seems to be supported by Meenakshi
Rai,

For the practice of Lam rim teachings, the teaching on Lojong is

considered essential.73

Geshe Kelsang Gyatso also writes that Lam rim contains Lojong teachings.74 Even if
Lam rim is a complete set of Buddhist teachings that are tailered to the need of three
classes of individuals namely, lower, middle and the great, just studying them without
actual practice is considered valueless. For the successful practice of Lam rim teachings,
Lojong is indispensable. Why merely good knowledge of Lamrim is without any value is
answered by Geshe Kelsang Gyatso who writes:

Even studying the whole Lam rim will not bring a full appreciation of all
its qualities. Just as we need to savor a cup of tea to gain full appreciation
of its good qualities, which cannot be gained merely by reading
advertisements, so we need to put the complete Lam rim into practice to
gain a full appreciation of its excellence. 75

So in this way, the Lamrim and Lojong teachings are found to be complementary to
each other. In view of its complementariness, Tsong Khapa later managed to combine
both the lojong instructions as taught by Geshe Chekawa with the pattern of the stages of
the path (lam rim) in his text Lam rim chen mo.76

73
Rai, op cit. f.n. 22, p. 131
74
Geshe Kelsang Gyatso, Great Treasury of Merit: A Commentary to the practice of Offering to the
Spiritual Guide, (London: Tharpa Publications, 1992), p. 17
75
Gyatso, op cit., f.n. 19, p. 19
76
Beresford (tr.), op cit. f.n. 29, p. xii

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 CHAPTER 3

THE LIFE AND WORKS OF ATĪŚA DĪPAṄKARA ŚRĪJÑĀNA

3.1. Brief Biography of Atīśa Dīpaṅkara Śrījñāna

Atīśa was born into a royal family in a province of Bengal (called Zahor in Tibetan
sources) in 982 AD.77 His father’s name was Kalyāṇaśrī and his mother’s name was
Śrīprabhā. When he was born, he was given the name Candraprabha. He had an elder
brother named Padmagarbha and a younger brother named Śrīgarbha.

When still young, Atīśa developed a strong detachment from saṃsāric life and began
his search for Buddhist masters after receiving a revelation of the goddess Ārya Tārā. His
first tantric teacher was Rāhulaguhyavajra who initiated him into the cycle of Hevajra. He
attended on Avadhūtipāda for seven years and received the highest realization. He was
engaged in tantric practices until in a dream he saw Śākyamuni Buddha who instructed
him to get ordained as a monk. When he was 29 years old, he took ordination from
Śīlarakṣīta, elder of the Mahāsāṅgika School. Thereafter, up until his 31st year, Atīśa
devoted himself to the study of tripiṭaka of various schools and immersed himself in the
monastic curriculum current at that time. He mastered Vaibhaṣika philosophy from
Dharmarakṣīta. At the age of 31, Atīśa got the highest ordination and Bodhisattva vows
from him.78 The lojong text describes that he was one of three Mind Training guru of
Atīśa and it was he who composed the Wheel of sharp weapons.79

His other teachers who instructed him in various fields of Buddhist doctrine, like
Prajñāpāramitā and tantric practices, were Jñānaśrīmati and the younger Kusali. Younger
Kusali was also known as Maitrīyogī who was also one of the three Mind training
77
The date of Atīśa’s birth is based on deb ther ngon po or (Blue Annals). See: George Reorich, Blue
Annals, (New Delhi: Motilal Banarsidass, 1796), p. 247. We find a conflicting assignment of date of
Atīśa’s birth in mkhan-po-mchim-thams-cad mkhyen-pa which says Atīśa was born in 980 A.D. See: Sarat
Chandra Das, Indian Pandits in the Land of Snow, (Calcutta: Firma K. L. Mukhopadhyay, 1965), p. 53.
78
Alka Chattodpadhyaya, quoting S. C. Das’s translation, mentions Atīśa as receiving Bodhisattva vows
from Dharmarakṣita. See: Alaka Chattopadhyaya, Atīśa and Tibet, (New Delhi: Motilal Banarsidass, 1981),
p. 80. However, in Blue annals, no such mention is made. Instead it says that Dharmarakṣita was a
Hīnayāna monk. During Atīśa’s study with him, Atīśa had to change his residence every seven days
because Bodhisattva vows do not allow a Bodhisattva to spend more than seven days with Hīnayāna monk.
79
Geshe Ngawang Dhargyey (tr.), The Wheel of Sharp Weapon, (Dharamsala: Library of Tibetan Works
and Archives, 1976), p. 36.

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teachers of Atīśa. His other teachers were Jetāri, Kṛṣṇapāda, the younger Avadhūtipāda,
Ḍombhipa, Vidyākokila80, Matijñānabodhi, Nāropā, Ratnākaraśānti, Bodhibhadra and so
on.81

Even though he mastered and practiced all the teachings on sūtra and tantra available
in India at that time, he still wanted to know the practice which leads most effectively to
enlightenment. He received many visionary experiences and instructions passed down
since the time of Śākyamuni Buddha himself. All of them unanimously declared that only
the practice of Bodhicitta will lead to Enlightenment. He had already received teachings
of Bodhicitta from Dharmarakṣita and Maitrīyogī. So this served as a catalyst for his
search for more teachings on Bodhicitta. Knowing from his revelation that the teacher
who could teach best on Bodhicitta was Dharmakīrti of Suvarṇadvīpa, he made up his
mind to visit Suvarṇadvīpa.

Thus, in 1012 AD82, he set out on a voyage to Suvarṇadvīpa with 125 learned
paṇḍitas. They had to undergo great hardships on the voyage. The non-Buddhist gods are
said to have conjured up mārās to create obstacles on their journey. But due to Atīśa’s
awesome power of Bodhicitta, and goddess Tārā, all of them subsided. After an arduous
and dangerous voyage which took thirteen months, he finally reached the island.83 There
he met his Guru Dharmakīrti and studied under him for 12 years84 and received the
sermons of Maitreya’s Ornament of Realization, the Perfection of Wisdom sūtra from the
lineage that was transmitted through Maitreya to Asaṅga. He also received teachings on
Mind Training in Bodhicitta by means of the ‘exchange of self with others’. This
teaching was given by Mañjuśrī to Nāgārjuna and its lineage passed through many
masters, including Śāntideva.85

After receiving teachings from Dharmakīrti, he returned to India. Due to his great
learning and realization, he became famous in Nālandā University and was appointed one
80
Pabonka, op cit, f.n. 36, p. 39. According to Pabonka Rinpoche, Atīśa is already said to have received the
profound lineage of Mahāyāna Buddhism from Vidyākokila.
81
The list of Atīśa’s gurus is based on deb ther ngon po. Reorich, op cit, f.n. 77, p. 244.
82
Alka Chattopadhyaya has finally concluded on this date after much analysis on various Tibetan sources
like Sumpa and Go Lotsava’s account (deb ther ngon po) on his birth date. Chattopadhyaya, op cit. f.n. 78.
p. 85.
83
Jinpa, op cit. f.n. 3, pp 57-70. Here Thubten Jinpa translated the journey to Suvarṇadvīpa as described by
Atīśa himself. The original title was Jo bo rjes mnyam med gser gling pa chos kyi grags pa dang mjal ba’I
rnam thar (The Liberating Story of Master Atīśa’s Meeting with the Peerless Serlingpa Dharmakīrti).
84
Das, op cit, f.n. 77, p. 54.
85
Pabonka, op cit. f.n. 36, pp. 57-58

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of the four gatekeepers of the University. He also taught and worked in the universities of
Vikramaśīla monastery.

For 141 years86, Tibet had been groping in darkness due to the persecution of
Buddhism by Lang Darma (glang dar ma) and there were growing malpractices in the
name of tantric Buddhism. Later Yeshe Ö (ye shes ’od), the king of Guge province in
western Tibet, came to the throne. Yeshe Ö sent messengers to invite Atīśa to Tibet in
order to reintroduce the Buddha’s doctrine, which had fallen into oblivion due to the
persecution of Lang Darma. At first, Atīśa was unwilling to visit Tibet because his
presence was desperately needed in the university.

Yeshe Ö decided to collect more gold to bring Atīśa to Tibet. He wandered here and
there in search of the gold. Unfortunately he was captured and put behind bars by a
neighboring king named Garlok (gar log). Garlok agreed to release him on the condition
that he be offered gold equal to the weight of the King Yeshe Ö. However Yeshe Ö
commanded his nephew Jangchub Ö (byang chub ’od) (984-1078) not to pay the sum and
instead use them to invite Atīśa to Tibet. Jangchub Ö reluctantly obeyed his uncle’s
advice and Yeshe Ö died in prison. As John Powers has observed87, this sacrifice of King
Yeshe Ö is said to have inspired Atīśa to make his firm decision to visit Tibet.

Before preparing to leave for Tibet, Atīśa consulted on the matter with his tutelary
deity Ārya Tārā, who divulged that if he visited Tibet, his lifespan would be curtailed by
20 years but he would serve the cause of the Buddha dharma by benefiting the Tibetan
people immensely. Atīśa’s power of Bodhicitta was strong enough to choose the option
of visiting Tibet even at the cost of his own life. The messenger called Nagtso promised
to the abbot of the Vikramaśīla Monastery, Ratnākaraśānti, that he would bring back
Atīśa in three years.

86
The date is calculated on the basis of the dates between the start of the reign of Langdarma in 901AD to
Atīśa’s arrival in Tibet in 1042 AD. The date of Langdarma’s reign is based on Crystal Mirror. See:
Tarthang Tulku (ed.), Crystal Mirror Volume V, (Berkeley: Dharma Publishing, 1984), p.145
87
John Powers, Introduction to Tibetan Buddhism, (Ithaca: Snow Lion Publications, 1995), p. 43. John
Powers seems to have studied Rinchen Sangpo’s biography. He noted in his biography the contradictory
account which says that Yeshe Ö died in his own palace instead of prison.

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 Thereupon, he departed for Tibet via Nepal on 1041. In Nepal he stayed for one year.
During that time he visited Svayambhū, constructed Vikramaśīla vihāra88, preached the
practice of Bodhisattva life and ordained many people here. It was in Nepal that he
composed the two famous texts Vimalaratna lekha Nāma and Caryā Saṅgrahapradīpa.
After his sojourn in Nepal, he headed for Tibet. He is said to have arrived at Guge in
1042 at the age of sixty.89

As already stated, misunderstood practices of tantricism were widespread due to the

persecution of Buddhism by Lang Darma many years ago. Even if there were monks in
Tibet, there was a widespread practice of sByor (sextual practices) and sGrol (ritual
murder) in the name of Tantra.90 As a result, it was felt necessary to educate the Tibetan
people about the most fundamental doctrines of Buddhism and genuine Bodhisattva
practice, and to revive the monasticism first introduced by Santarakṣita in 8th century so
that the doctrine of Buddha could never be challenged by anti-Buddhist elements in
Tibet. This sentiment seems to have been articulated by the king Jang chub Ö himself
who requested Atīśa to teach the doctrine in an easy-to-understand manner, not the highly
sophisticated philosophy that simple Tibetans find difficult to understand. In response to
this request, Atīśa composed the Bodhipathapradīpa, which is a summary of the Buddhist
path. In this work, Atīśa presented in a systematic manner practices for the three kinds of
people, and combined the practice of both conventional and tantric Mahāyānic practice,
both of which are today regarded by Tibetan teachers and scholars as complementary
aspects of the Buddhist path 91. His broad vision paved the way for the development of
monastic orders across the whole of Tibetan Buddhism.

Atīśa’s promise to return to India couldn’t materialize due to a feudal war in the
border area. This turned out to be a blessing in disguise for Atīśa’s mission of Buddhist
activity in Tibet. Subsequently, Atīśa trained many disciples. Dromtömpa became his
chief disciple. While preaching the Dharma, he travelled all over Tibet with Dromtönpa,
who acted as his interpreter. Meanwhile Atīśa translated, edited and composed many
texts with the help of Lotsavas (lo tsa ba) like Rinchen Sangpo (rin chen bzang po), Nag
tsho Lotsawa and Dromtömpa. Rinchen Sangpo was one who received the teaching of
Abhisamayālaṅkāra from Atīśa. It is due to Atīśa that he changed his approach to viewing

88
The Vikramaśīla Vihāra is located at Thamel. It is also known in vernacular as Bhagavān Bahāl or
Thambahī.
89
Reorich (tr.), op cit. f.n. 77, p. 247.
90
Ibid. p. 245
91
Powers, op cit. f.n. 87, p. 138

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the practice of tantric Buddhism as distinguished from that prescribed in the Sūtra. Thus
Atīśa was able to steer the Tibetans out of superstitious beliefs in animism and
shamanism and teach them new moral values which were emphasized in the teachings of
Buddha. Atīśa had trained himself according to the instructions of Bodhicitta given by
Guru Dharmakīrti, on the seven-fold cause and effect precepts, exchange of self for
others, and love and compassion.92 Atīśa highly stressed the Buddhist teachings of cause
and effect and the practice of Bodhicitta all the time. In this way as he strongly
emphasized the need to generate Bodhicitta and stages of the path to enlightenment.
Actually three teachers had taught Atīśa the teachings of Bodhicitta - Maitrīyogī,
Dharmarakṣita and Dharmakīrti. While there were no monthly commemoration rites for
the other teachers, Dharmakīrti was treated differently; while Atīśa would place his
folded palms at his heart whenever he heard the names of his other teachers, he would
place his folded palms at his crown whenever he heard the name of his teacher
Dharmakīrti; and while no tears would fall when the memory of other teachers came to
his mind, but his eyes welled with tears when he recalled his teacher. When asked why he
did this only when hearing of Guru Dharmakīrti, he used to answer, “All my teachers
without exception attained the supreme state. Not one of them was an ordinary being;
there was no difference in their qualities. Yet it is from Dharmakīrti that I received
Bodhicitta that equalizes and exhanges self with others.”93

Atīśa taught the stages of the path (Lam rim) instructions, the teachings on generating
Bodhicitta based on exchange of self with others, and the teaching that Atīśa himself had
received from Dharmakīrti, all given exhaustively to Dromtönpa, who later established
the Kadampa order and disseminated Atīśa’s teachings widely. Atīśa never denied the
validity of the tantric path however, and was an accomplished tantrika himself with a
lifelong devotion to Tārā. He helped to establish a true synthesis of Sūtra and Tantra and
in so doing, shaped the religious history of Tibet for the next millennium. The Kadampa
tradition, despite dying out in Tibet, was the basis of the monastic traditions of the Kagyü
(bKa’ brgyud), Sakya (sa skya) and later Gelug traditions. The Gelug, which was founded
by Tsongkhapa (1357-1419) as a reformation of the existing monastic order, is
sometimes referred to as the New Kadampa and regards its tradition as a continuation of
Atīśa’s work.

92
Lobsang N. Tsonawa, Indian Buddhist Pandits from “The Jewel Garland of Buddhist History”,
(Dharamshala: Library of Tibetan Works and Archives, 1994), p. 77
93
Jinpa, op cit. f.n. 3, p. 225.

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 Atīśa’s chief Tibetan disciples were Rinchen Sangpo, Nagtso Lotsawa or Tsulthrim
Gyalwa (tshul khrims rgyal ba), Jangchub Ö, Khuton (khu ston pa), Ngog or Ngog
Lekpai Sherap (rngog legs pa’i shes rab), Gönpawa (dgon pa ba), Dromtönpa and so
on.94

Thus having worked for the benefit of many, and having established them in the
Bodhisattva path, he finally passed away in 1054 in Nethang (snar thang) near Lhasa.

In this way, Atīśa actualized the second transmission of Buddhism in Tibet and
protected the Buddha Dharma from declining. He corrected the misunderstanding that the
practices of sūtras and tantras cannot be combined into a single practice, and focused
particularly on the Bodhisattva’s mind training practice that underlies the graduated path
to Enlightenment (Lam rim). It is because of Atīśa’s inconceivable contribution that the
Tibetan people, no matter whatever sect they may belong to, delight in offering
prostrations, can face adverse conditions with a peaceful mind, and always wear a smile
in their face. The Tibetan people acknowledge their indebtedness to Atīśa for his
contribution to these admirable qualities. David Snellgrove and Hugh Richardson rightly
say:

Atīśa’s authority and prestige gave a new direction to the thinking and
practice of other religious teachers in Tibet, and he certainly attracted the
attention and devotion of ordinary people to such an extent that the
dominance of Buddhism over the whole range of Tibetan social life was
never thereafter seriously challenged.95

In the similar way, highlighting the significant spiritual contribution of Atīśa

in Tibet, Lobsang N. Tsonawa notes:

Many of Atīśa’s Tibetan disciples, in dependence on the Atīśa’s instruction

of Mind training teachings based on seven-fold cause and effect precepts
and exchange of self with others, gained high realizations of these

94
Doboom Tulku and Glenn H. Mullin (tr.), Atisha and Buddhism in Tibet, (New Delhi: Tibet House,
1983), p. 14
95
David Snellgrove & Hugh Richardson, A Cultural History of Tibet, (New Delhi: UBS Publishers
Distributors, 1968), p. 129

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 profound spiritual practices. It is due to these many previous realized
beings thattoday the Tibetans possess an uncommon capacity to train
themselves in these vast teachings. As long as the Tibetan people exist,
Atīśa’s kindness and noble deeds will be gratefully remembered by all.96

3.2 Works of Atīśa

As it is clear from the above brief biography, Atīśa was already in advanced age when he
reached Tibet. Nevertheless, he started translating Buddhist Sanskrit texts with the help
of Tibetan lotsavas including Rinchen Zangpo, Nagtsho Lotsava, Dromtönpa, and others.
Atīśa wrote, translated and edited many texts both in India and Tibet. They can be
enumerated in the hundreds. Ramesh Candra Negi gave a list of 120 treatises attributed
to Atīśa.97 His works numbered 225 in total.98 They are all collected in the Tibetan Tanjur
(bstan ’gyur). His translations and his own treatises are concerned with various subjects
of Buddhism, like Tantra, Prajñāpāramitā, and Mādhyamika. Lobsang N. Tsonawa,
drawing on the Peking edition of the Tanjur, lists 31 works on tantric literature, two on
Prajñāpāramitā, and 47 on Mādhyamika.99 Many works of Atīśa not found in the other
editions of Tanjur are extant in the Dergé (sde dge) edition. The works of Atīśa are also
available in an independent collection named Jo bo rje’i chos chung (Minor treatises of
Atīśa). It contains 27 works of Atīśa which include mind training and lam rim texts like
the Bodhipathapradīpa, Caryāsaṅgrahapradīpa, Bodhisattvamaṇyāvalī, Vimalaratna-
lekhanāma and so on. These minor texts are very concise and pithy, and, as Ramesh
Candra Negi hypothesizes100, are intended to inculcate in the simple Tibetan the
fundamental Mahāyāna doctrines of Buddhism, such as the teachings on cause and effect,
the practice of Bodhicitta and so on. The collection doesn’t feature either sophisticated
philosophy or tantric philosophy. Many of his texts have been already lost in their
Sanskrit originals but have been retained in Tibetan. Sanskrit Buddhist Scholars like
Ramesh Chandra Negi, Losang Dorje Rabling and others have been actively involved in
restoring the lost Sanskrit texts. Ramesh Chandra Negi has restored and presented 11
treatises of Atīśa.

96
Tsonawa, op cit., f.n. 92, p. 77
97
Ramesh Chandra Negi, (tr. & ed.), Atīśaviracitā Ekādaśagranthaḥ, (Varanasi: Central Institute of Higher
Tibetan Studies, 1992), pp. 123-128
98
Ibid. p. 129
99
Tsonawa, op cit., f.n. 92, pp. 107-112
100
Negi, op cit. f.n. 97, p. 130

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They are101:

1. Garbhasaṃgrahanāma,
2. Bodhisattvādikarmikamārgāvatāradeśanā,
3. Śaraṇagamanadeśanā,
4. Mahāyānapathasādhanasaṃgraha,
5. Sūtrārthasamuccayopadeśa,
6. Daśākuśalakarmapathadeśanā,
7. Caryāsaṃgrahapradīpa,
8. Cittotpādasaṃvaravidhikrama,
9. Āpattidedeśanāvidhi,
10. Gurukriyākrama,
11. Samādhisambhāraparivarta.

Losang Dorje Rabling, moreover, has presented restorations of five texts of Atīśa
along with an English translation and Tibetan edition.
They are102:

1. Bodhisattvamaṇyāvalī,
2. Lokātītasaptāngavidhi,
3. Sañcodanasahitasvakṛtakramavarṇasaṃgraha,
4. Dharmadhātudarśanagīti and
5. Vimalaratnalekha.

Richard Sherburne gives 25 translated texts of Atīśa in his The Complete Work of
Atīśa.103

101
Ibid. pp. 79-113
102
Losang Dorje Rabling (tr. & ed.), Five Treatises of Ācārya Dīpaṅkaraśrījñāna, (Varanasi: Central
Institute of Higher Tibetan Studies, 1999), pp. 1-256
103
Richard Sherburne, SJ, The Complete Works of Atīśa, Śrījñāna, Jo-bo-rje The Lamp for the Path, the
Commentary, together with the newly translated Twenty-Five Key Texts (Tibetan and English), (New
Delhi: Aditya Prakashan, 2000), pp. 327-537. No matter what the title suggests, the author of this book has
not given the complete works of Atīśa. Only 25 selected works are presented here with their Tibetan
originals and English translation.

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 Although he wrote many texts on tantric rituals and the philosophy of the
Mādhyamika, and so on, his main focus, as already stated, was on Lojong (mind-training)
practice and the stages of the path which he considered vital for attaining Enlightenment.
They will be described at length in the following section.

3.3 Atīśa’s Oral Instructions and works on Lojong

As already mentioned, although Atīśa composed many Tantric and philosophical texts, he
widely taught the need of practising the bodhisattva path in a sequential order, or what is
known as the stages of the path or lam rim in Tibetan. He also laid tremendous emphasis
on monasticism to sustain the dispensation of Buddhism in Tibet. So in his biography he
is seldom found teaching tantras to his disciples. Rather, he placed more emphasis on the
Bodhisattva’s practice of equality and exchange of self with others that begins with
Karma and its effects, impermanence, and so on. These were the instructions which he
himself had received from Serlingpa and practiced all his life. These instructions of Atīśa
were so simple, easy to understand, pithy, and short that they were later compiled into a
Mind Training (blo sbyong) genre of Tibetan literature by his principal followers. So in
this following section an attempt is made to describe his mind training teachings and texts
in detail.

3.3.1 Bodhipathapradīpa (Byang chub lam sgron)

The Bodhipathapradīpa (Lamp for the Path to Enlightenment) is the most fundamental
text among all the compositions of Atīśa, who wrote it in Thoding (mTho lding)
monastery104. A request made by Jangchub Ö led him to compose this masterpiece in
order to reconcile contradictory viewpoints about Buddhism held by contemporary
scholars. He put forth seven queries105 which should according to him be answered in the
text. They concern the possibility of attaining Enlightenment by either wisdom or the
means, the relationship of Pratimokṣa vows and Bodhisattva vows, importance of

104
Shastri (tr.), op cit., f.n. 37, p. 70. The colophon of Bodhipatha pradīpa clearly gives the place in which
it was composed and the translator Gelong dGe-wai-blo-dgros who translated this text into Tibetan.
105
In the prelude to the text Bodhipathapradīpa, Atīśa is written to have told that he was asked seven
questions by Jangchub Ö. But he didn't elucidate what were those seven questions. But Lobsang Norbu
Sanstri seems to have found those seven with its Sanskrit originals in the commentary to Bodhipatha titled
“Atisantuṣṭapūjāmegha” and given the total list of queries in his Bodhipatha-pradīpaḥ Ācārya Dīpaṅkara
Śrījñāna. Ibid., p. 21

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initiation in teaching tantra, possibility of the celibate monk's practice of Anuttara Yoga
Tantra and so on. The Bodhipathapradīpa is what Atīśa wrote while giving answers to
these queries.

The Sanskrit original of the Bodhipatha pradīpa has already been lost. But it was
later restored from the Tibetan by Mrinalkanti Gangopadhyaya106 and Central Institute of
Higher Tibetan Studies, Sarnath. So obviously there are differences in the Sanskrit
wordings of those two restorations.

The Bodhipatha pradīpa has 69 verses, which is very concise, yet embraces the
whole corpus of Buddhist teachings that demonstrate the “stages of the path” in Tibetan.
This is a separate genre in Tibetan Buddhist Literature. In this text Atīśa explains rather
briefly both sūtra and tantra in the light of the three kinds of people. So it can be said that
it contains all three vehicles of the Buddhist teachings.

First he talks about three types of individuals, the mean, the middling and the
excellent, and their attitude towards happiness and suffering. Those who practice dharma
wishing the gain of worldly pleasure for themselves are said to be mean people, those
who feel disgusted with worldly aims and seek liberation once and for all for themselves
alone are called the middle class, and those who want to eliminate the suffering of others
and give them full happiness while taking back their suffering are called the excellent
ones. He laid out specific practices for all the three types of people in sequential order,
beginning with taking refuge in the triple jewel.

He elaborated on the importance of Bodhicitta (both conventional and absolute) with

many similes to show the way for a Bodhisattva to accumulate merit and wisdom. For
this practice of Bodhicitta, he stresses taking the Bodhisattva vows from a qualified
teacher and maintaining them. He clearly says that the Guru must be capable of
bestowing vows and highly compassionate. He gives many textual references to justify
his statement, from scriptures such as the Gaṇḍavyūha Sūtra, Vīradatta paripṛccha sūtra,
Bodhisattvabhūmi, and Mañjuśrī Buddhakṣetra vyūhālaṅkāra.

106
See: Chattopadhyaya, op cit. f.n. 78. pp. 545-549.

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He urges the trainee to work diligently towards tranquil meditation (samatha) to acquire
supernatural power in order to be fully able to work for the benefit of sentient beings. He
further stressed the inseparability of both wisdom and methods in attaining
Enlightenment. If one doesn’t combine methods or skilfulmeans (upāya) and wisdom
(prajñā), even if one may constantly meditate on emptiness, one wouldn’t come closer to
Enlightenment without methods or compassionate activities. He uses the two main
standpoints of the Mahāyāna, namely, Nāgārjuna’s Middle Way and Asaṅga’s Mind-
Only. So both systems of Nāgārjuna’s profound lineage and Asaṅga’s vast lineage are
employed in describing the methods for treading the path of a Bodhisattva.

Concerning the practice of tantra, Atīśa advised seeking initiation from an authentic
master and practicing accordingly to accomplish the eight siddhis which facilitate
benefiting sentient beings. This also facilitates the accumulation of merit for the
attainment of enlightenment. For this guru devotion is very important. When the Guru is
pleased with the student’s conduct, the student’s obscurations will be purified very easily.
(v.61-64).

Atīśa especially warns celibate monks not to take the Secret and Wisdom initiations,
for they violate their vows; but if the monk’s guru permits him to do so he can take it and
practice accordingly. Otherwise he will fall into lower realms as he breaks the vows of
personal liberation. (V.65--68).

The text thus mainly deals with mind-training practice directed towards the
awakening of Bodhicitta. It can be safely concluded that this is the main scriptural basis
for the Lojong tradition which developed later. In the text, those who practice this Lojong
system are superior persons who eliminate the sufferings of others. 107

Later, Je Tsong Khapa, who founded the Gelugpa order, made this text the basis of
his lam rim chen mo, which has had a great impact in Tibetan Buddhism.

107
Shastri (tr.), op cit., f.n. 37, p. 5. The verse reads: svasantānagatairduḥkhairduḥkhasyānyasya sarvathā |
sarvasya yaḥ kṣayaṃ kāṅkṣeduttamaḥ puruṣastu saḥ || (Bodhipathapradīpa : 5/5)

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3.3.2 Bodhisattvamaṇyāvalī (Byang chub sems pa’i nor bu’i phreng ba)

The Bodhisattvamaṇyāvalī or Jewel Rosary of the Bodhisattva is another famous text of

the mind training genre. It is also known as the Praśnottaramaṇyāvalī or Jewel Garland
of Questions & Answers. The text was written by Atīśa himself108 and is stored in the
Tanjur Collection. The Tibetan title of this text is Byang-chub sems-dpa’i nor-bu’i
phreng-ba. According to the Tibetan historian Pawo Tsuklak Trengwa, the
Bodhisattvamaṇyāvalī might have been compiled by Dromtömpa by drawing on Atīśa’s
writings.109 This text is included in Lojong Gyatsa or Mind Training: the Great
Collection. The Sanskrit original of this text is also lost, though it was restored in 1999 by
Losang Dorje Rabling and was published with five another restored titles by the same
editor under the title, “Ācārya Dīpaṅkaraśrījñāna praṇīta pañca grantha saṃgraha” by
the Central Institute of Higher Tibetan Studies, Sarnath.

The instruction has 26 pithy and simple verses. The verses open with obeisance to
Avalokiteśvara, the Bodhisattva of Great Compassion, and other teachers and divinities.
Verse 1 & 2 instructs the student to practice the dharma diligently, eliminating all doubts,
and with mindfulness and vigilance (smṛti-saṃprajanya) constantly guard against the
sense faculties and be aware of one’s thoughts. Atīśa then goes on to advise against
finding faults with others while concealing one’s own faults.110 He stresses the need of
renouncing all gain and fame, becoming satisfied with lesser desires, but just as important
is to repay the kindness of others. Reinforced always by Bodhicitta, one must cultivate
love and compassion and avoid the ten negative actions. At the same time one must
constantly keep one's faith intact.

Furthermore, Atīśa’s instruction is to get rid of anger, conceit and wrong livelihoods.
Instead, according to his instruction, one should always act with humility, and live
righteously. In the same way, one should give importance to the priceless wealth of the

108
The Colophon of Bodhisattvamaṇyāvalī gives the name of Atīśa as author of this text. The colophon
doesn’t mention its translator and the place in which it was written. Alaka Chattopadhyaya provides a
complete list of colophons of Atīśa’s text as recorded in Tokyo-Kyoto edition of Tengyur. See:
Chattopadhyaya, op cit. f.n. 78, pp. 445-502.
109
Jinpa, op cit. f.n. 3, p. 580.
110
This verse no.3 which says, “Reveal your own shortcomings, But do not seek out other’s errors. Conceal
your own good qualities, But proclaim those of others” is a basis for the following verses in Seven Point
Mind Training Practice by Geshe Chekawa : ‘Do not speak of the defects of others’, ‘Don't reflect on
others' shortcomings’ and Don't boast of your good qualities.’ See the textual analysis of Seven Point Mind
Training by Chekawa in Chapter 6 of the same thesis.

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spiritual masters instead of material wealth. To avoid distraction, advice is given to live
in the loneliness of solitude.

Atīśa’s next teaching is to constantly guard one’s speech to make sure no frivolous
words come out of our mouth and to build the habit of serving teachers and preceptors.
His exhortation is to consider both beginners and advanced, wise practitioners as
teachers, and to view all sentient beings as parents and children. From verses no. 10 to
11, he talks about the need to be in contact with spiritual friends and forsake attachment
to all things. And in verse no. 12, his instruction is to take up the first task and complete it
before moving on to the next one, so that every task becomes successful.

It is important to check self-cherishing thoughts as soon as they arise and remove

them, according to the Guru’s instruction. Atīśa further advises to meditate on emptiness
whenever discouraging thoughts and attachment to some subject of attachment or
aversion arise, instead viewing them as apparitions and illusions like in dreams.
Similarly, every unpleasant word should be considered that way. But if in so doing any
injury is sustained to the body, it is advised to see this as the result of the past karma.

The next instruction is to find solitude in a forlorn and deserted place, alone like the
carcass of a wild animal, living a life free from attachment or total renunciation.
Laziness, he says, should be discarded and putting off following the dharma should not
be allowed. He encourages truthfulness and composure when in the company of others,
always wearing a smile on one’s face. Miserliness should be given up in practicing
charity, so that one becomes free from any sort of jealousy. In the next verses, he
emphasizes the efforts one should make to calm others’ minds while also remaining
constantly patient. One should avoid any sort of flattery and instability in one’s
friendships with others.

His instruction applies to Buddhist teachers or preachers as well. For them, his
message is to have compassion and Bodhicitta all the time, at any cost, without degrading
the teachings. One should diligently put them into practice as well.

Next, he talks about dedicating the merit one gets from wholesome activities to all
sentient beings and unsurpassed Enlightenment, through the saptavidhānottara pūjā
prayer.

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 Atīśa then advises that if this teaching is taken to heart, one will quickly accumulate
merit and wisdom, make one’s life meaningful and eventually attain Enlightenment.

Atīśa concludes by discussing about the seven kinds of wealth or riches which, he
warns, are not to be discussed with non-humans. One important and touching conclusive
message he gives is to guard one’s speech when he or she is with others and one’s mind
when alone.

Thus, even if these instructions of Atīśa are very short and simple, they can be a
sufficient and indispensable guide to Lojong practice. Even in one’s day-to-day lives,
these short teachings in the form of slogans can be applied to make his or her life
peaceful and serene. These teachings were later studied and incorporated into the
collected works of future disciples, like Langri Thangpa’s Eight verses on Training Mind
and Geshe Chekawa’s Seven Point Mind-Training Practice which constitute the
mainstays of the Lojong genre in Tibetan Buddhist writing.

3.3.3 Vimalaratna Lekha Nāma (Dri ma med pa’i rin po che’i phrin yig)

The Vimalaratna Lekha Nāma was dispatched to King Nayapāla as advice for running
the kingdom according to the dharma. The text was translated from Sanskrit by Lotsaba
Tsulthim Gyalwa. It has 40 verses and a Sanskrit version was restored by Losang Dorje
Rabling in 1999. The central theme of both these seminal texts, Bodhisattvamaṇyāvalī
and Vimalaratnalekha nāma is identical, although both have a different number of verses.

The letter opens with Atīśa’s obeisance to Tārā, which is intended to ensure that the
instructions are unimpeded, and a wish for the king Nayapāla’s success in running the
country smoothly and prosperously according to the dharma. He reminds the king of the
merits he had accumulated in his previous lifetimes so that he could now reap their fruits
as a prosperous and affluent king. Atīśa also recommended the king to follow his
instruction wholeheartedly so that he would be of service both to himself and others.

According to Atīśa, a king should take two things into consideration in order to
successfully rule his country in accordance with the dharma. They are :

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 1. Things to be abandoned (heya dharma)
2. Things to be cultivated (upādeya dharma)

The things to be abandoned are:

• doubts,
• ignorance,
• slothfulness,
• laziness,
• arrogance,
• desire for fame and profit,
• material wealth,
• hatred,
• ten non-virtuous karmas,
• anything that provokes desire,
• frowning,
• jealousy,
• gossips,
• flattery,
• Shamelessness and so on.

The things to be cultivated are:

• strenuousness,
• mindfulness,
• awareness,
• conscientiousness,
• abstinence,
• analyzing the mind over and over again,
• contemplation on emptiness,
• not finding fault with others,
• meditation on benevolence and compassion,
• being steadfast in Bodhicitta and devotional faith,
• having less desires,
• being contented and grateful,
• taking low profile,
• leading life according to the dharma,
• being endowed with seven priceless treasures,
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 • leading a secluded life,
• forsaking goods of attachment,
• moderation in speech,
• respecting teachers and special persons as Buddha,
• regarding all sentient beings as fathers, mothers, brothers or sisters,
• geing free of attachment to worldly goods and persons
• always relying on spiritual friends and teachers
• always recollecting the Yidam
• always being mindful of impermanence and death
• always keeping away from wrangling and debate
• having faith on the true dharma
• taking refuge in triple gem
• offering sevenfold worship
• reciting triskandha sūtra
• perfecting two accumulation
• making this rare human life meaningful

3.3.4 The Root Lines of Mahāyāna Mind Training (theg pa chen po’i blo sbyong rtsa
tshig)

Atīśa Dīpaṅkaraśrījñāna was the master who propagated the Lojong teachings in Tibet in
the eleventh century although the term Lojong was obviously not coined by him. The
important source for the Lojong teachings is Lojong Gyatsa which contains one hundred
texts on Lojong. The historical account given above corroborates that the practical
teachings of Atīśa on Bodhicitta subsequently came to be compiled under the separate
genre called Lojong by his posterior generations of disciples. Atīśa definitely composed
several works on Lojong like, Bodhisattvamaṇyāvalī, Vimalaratnalekhanāma, and Root
lines of Mahayana Mind training. In fact, we can find there are two versions of root lines
of mind training in that original text: 1. Root lines, 2. Annotated Root lines, both of
which are included in the Appendix.

The root lines (or fundamental verses) of Mahāyāna Mind Training are attributed to
Atīśa. But it is not known if he had written these root lines in a sense of composing an
organized work like the Bodhisattva Maṇyāvalī and others. These lines are most probably

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based on the oral instructions that Atīśā gave to his disciples. Atīśa’s root lines appear in
the Lojong Gyatsa as well. In studying these lines, no fundamental difference is found
between them and the Seven-Point Mind Training practice authored by Chekawa. It now
goes without saying that Chekawa didn't actually write all the lines of the Seven-Point
Mind Training in the sense of an author composing his own original work. He just re-
organized and commented on these root lines orally transmitted by Atīśa into seven
systematic categories which came to be called the “Seven-Point Mind Training
Practice”.111 That is why they are called Atīśa’s Seven Point Mind Training Practice.

There are some lines that are conspicuously absent in the Atīśa’s root lines given
above though. The 2nd version or the annotated root lines contained some extra lines
obviously which were later imbibed into the Seven Points. The Annotated Root Lines
bring out the hidden meaning of the verses that are otherwise unintelligible. And the
unique feature of the Annotated Root lines is that it does talk about the lineage that is
traced back to Śākyamuni Buddha who transmitted it to Maitreya. In this way, the text
mentions that the lineage was handed in an uninturrupted lineage down to Serlingpa or
Dharmakīrti who in turn delivered it to Atīśa. It also has the teachings from the tradition
of Nāgārjuna, that is, the teaching of exchange of self with others. So it goes without
saying that Lojong teachings have a sound scriptural authority of both the vast tradition
of Asaṅga and the profound tradition of Nāgārjuna.

The western scholars and some translators of Lojong unscrupulously jump to the
foregone conclusion that Seven Point Mind Training practice was composed by Chekawa
himself. But the Lojong Gyatsa clearly illustrates that Chekawa did not actually write all
the lines of the Seven Point in the sense of an author composing his own original work.
Obviously this substantiates that Chekawa only organized the Atīśa’s root lines which are
availabe in two versions into Seven Points. Now a question crops up. Did Atīśa write this
Lojong text himself? Thubten Jinpa argues that Atīśa never actually explicitly authored a
Lojong text in the sense of a coherently organized work. According to him, these lines
are most probably based on spontaneous instructions that Atīśa gave to different
individuals on numerous occasions and that were later compiled by various teachers into
oral transmissions so that they would not be lost. His postulation is plausible because as
is already seen, the secret Lojong teaching were transmitted only to select few disciples
by Atīśa, and was divulged only later by Geshe Chekawa. Furthermore, its emergence in

111
Sopa, op cit., f.n. 2, p. 2

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not only two but many different versions might be possible due to its compilation by
various teachers. But only two versions are referred to here because they are all that can
be found in Lojong Gyatsa. Another important factor is that Chekawa was not only
person who taught Lojong practice of Atīśa in the published text. They were many
forerunners like Khamlungpa, Langri thangpa. But today, when it comes to describing the
practice of Lojong, Langri Thangpa's Eight verses on Training Mind and Chekawa's
Seven Point Mind Training Practice comes into limelight because almost all Tibetan
sources agree that Langri Thangpa, and Later Chekawa, were responsible for bringing the
“secret” Lojong teaching into the wider public domain because as it transpires from his
biography, Chekawa’s inspiration to bring the secret Lojong teachings to public
accounted for the Langri Thangpa’s Eight Verses in Training Mind.

The Lojong Gyatsa contains various redactions of these root lines which differ
significantly from each other in terms of their length and the ordering of the lines112. Why
have so many redactions come about? As Thubten Jinpa, the translator of Lojong Gyatsa
points out113, the lines are categorized under the oral tradition, which is why so many
versions have appeared. Later the Seven-Point Mind Training practice, which
systematically organizes these root lines, effectively became the root text of Atīśa’s Mind
Training teachings. A textual and doctrinal analysis of the Seven-Point Mind training is
given in the later chapter.

112
It is very difficult to ascertain who committed them to writing and first compiled them together into a
cohesive text.
113
Jinpa, op cit. f.n. 3, p. 11

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 CHAPTER 4

ATĪŚA’S THREE LINEAGE GURUS AND THEIR WORKS ON LOJONG

All textual sources agree that Dharmakīrti was Atīśa’s most important teacher on
Bodhicitta and therefore the true source of his mind training teachings. But before his
journey to Sumātrā and training under Dharmakīrti, he had already served two gurus who
were also the role model for Mind training teachings. They were Dharmarakṣita and
Maitrīyogī. Even if very scanty information about them is available it can be said that
seeds of Mind training teachings were already planted to some extent if not fully in the
depth of Atīśa’s mind even before his visit to Sumātrā. These seeds blossomed into full
flowers when he got 12 year training under Dharmakīrti. This is evident from the note of
Geshe Lhundup Sopa, Michael J. Sweet and Leonard Zwilling:

Atīśa grew confident in the bodhicitta from the Lojong teachings given to
him by Dharmarakṣita, even more so from his studies with Maitrīyogī, but
eventually he had to go to Serlingpa, the Lord of Bodhicitta114

So the tradition of the three bodhicitta gurus emerged in the lineage of teachers who
propagated the text that formed the basis for The Seven Point Mind Training practice
composed by Geshe Chekawa drawing from Atīśa’s root lines. Following are the brief
biographical information of these three mentors of Atīśa and their works on Lojong.

4.1 Serlingpa or Dharmakīrti

gSer-gling-pa literally means Suvarṇadvīpī, i.e. one belonging to Suvarṇadvīpa. This is

the form in which Atīśa’s guru of Suvarṇadvīpa is better known in the Tibetan sources.
His real name was Dharmakirti115, (tib. chos kyi grags pa). Somewhere he is also called

114
Sopa, op cit., f.n. 2, p. 25. In the book, the authors glean this quotation from bLo sbyong legs bshad kun
‘dus of Dkon mchog ‘bangs.
115
Not to be confused with the Yogācārīn logician Dharmakīrti who had composed many seminal texts on
Buddhist Logic like Pramāṇavārtika and so on. Many writers seem to have been confused in identifying
this Bodhicitta Guru from Sumātrā. One Internet resource http://en.wikipedia.org/wiki/Serlingpa even goes
to the extent of calling him Dharmarakṣita. Sarat Chandra Das also seems to have made mistake in naming
this guru in his Indian Pandits in the Land of Snow in which he is misnamed as Candrakīrti. See: Das, op
cit., f.n. 77, p. 53. The same error is repeated by Bapat also in 2500 years of Buddhism. See: P. V. Bapat,

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Dharmapāla116. Almost all the commentators of Lojong texts unanimously claim that
Dharmakīrti was the root mind training guru of Atīśa Dīpaṅkara Śrījñāna. But it is
deplorable that so far no detailed and full biography of Guru Dharmakīrti has been
available. One of the internet resources assigns 1000 AD to his period.117 But the dating
is quite vague in that it doesn’t specify any reliable source. As for the original source,
there is the account of Atīśa himself which narrates his arduous 12 month long voyage to
Suvarṇadvīpa to meet this guru.118 Not only Atīśa’s own account, almost all the extensive
biographies119 speak about Atīśa’s voyage to Suvarṇadvīpa and his sojourn there for
twelve years. Atīśa’s two disciples Dromtönpa and Nagtso Lotsava in their praises to
Atīśa120 and even Go Lotsava’s deb ther ngong po included only a passing reference to
Dharmakīrti as Atīśa’s Bodhicitta Guru.121 So there is only scanty information about the
personal life of Dharmakīrti. Alka Chattopadhyaya did come up with the analytical
research on the identity of Dharmakīrti but she also admitted there is very little
information about the biography of Dharmakīrti or Serlingpa.122 Sangye Gompa (sangs
rgyas sgom pa) (1179-1250) also briefly recounts the details of Dharmakīrti’s biography.
According to him, Dharmakīrti belonged to the tradition of Asaṅga and his scriptural
authority was the Vimalakīrtinirdeśa sūtra while his method of analytic reasoning was
based on Bodhisattvabhūmi, a text by Asaṅga.123 Pabonka Rinpoche says that
Dharmakīrti originally belonged to Yogācāra form of Mahāyāna Buddhism, but later he
changed to Mādhyamika system of Nāgārjuna.124 Thus he came to have both vast and
profound lineage. One reliable original source is bla ma’i yon tan chos kyi ‘byung gnas125
which describes in the first person Atīśa’s visit to Sumātrā and his meeting with

Bauddha dharma ke 2500 varas, (New Delhi: Publication Department, Ministry for Information and
Communication, the Government of India, 1997), p. 72. This is a hindi translation of the English version.
116
Dharmapāla is mentioned as author in the colophon of his work which is in the safekeeping of Tanjur
Catolog.
117
http://www.diamonddharmatucson.org/page3/page4/page4.html
118
Jinpa (tr.), op cit., f.n. 3, pp. 56-70.
119
Helmut Eimer presents two extensive biographies of Atīśa : Extensive Spiritual Biography (Jo bo rje
dpal ldan mar me mdzad ye ses kyi rnam thar rgyas pa) and The Famous Spiritual Biography (Jo bo rin po
che rje dpal ldan a ti sa ‘i rnam thar rgyas pa yons grags). See: Helmut Eimer, ‘Life and Activities of
Atīśa Dīpaṃkaraśrījñāna: A Survey of Investigations Undertaken’, Journal of the Asiatic Society, Vol
XXVII, 1985, pp. 3-12.
120
See: Hubert Decleer (tr.), Nagtso Lotsawa Tsulthrim Gyalwa’s Praises to Jowo Atisha in 80 Stanzas,
Off-print copy, p. 11 and The Hymn of Praises in Thirty Stanzas by Dromtompa, Off-print copy, p.3.
121
Reorich (tr.), op cit. f.n. 77, p. 244
122
Chattopadhyaya, op cit. f.n. 78, pp. 84-95.
123
Jinpa (tr.), op cit., f.n. 3, p. 314. Sangye Gompa’s Public Explication of Mind Training is included in Lo
jong gyatsa.
124
Pabonka, op cit. f.n. 36, p. 625.
125
The text titled Atīśa was translated into English by Lama Thubten Kalsang. The translator has not
provided its original Tibetan name although he includes the Sanskrit title along with the English one: The
Biography of Atisha: The Guru’s knowledge of the origin of the Dharma (Gurugaṇa Dharmākaranāma).

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Dharmakīrti guru. The account that Atīśa himself narrates as an experiential episode
depicts how the journey to Sumātrā was fraught with dangers from supernatural forces
and tempest that tossed his ship and how he was able to cope with all these mishaps due
to the power of his bodhicitta and protecting deities.126 This shows Atīśa’s exemplary
devotion to his guru Dharmakīrti.

Even if very scanty information about his personal biography is available, however
some information about his identity in a brief manner must be gathered. All biographies
of Atīśa state that whenever he recalls or calls the name of Dharmakīrti, his eyes would
become full of tears. Atīśa would reply on being asked the reason that whatever degree of
good heart he possessed was entirely due to Dharmakīrti. Atīśa’s biography praises
Dharmakīrti and reveals the reason for his voyage to Sumātrā thus:

From among all the gurus, the one unencompassable by thought,

absolutely matchless, without rival, was Guru Suvarṇadvīpī, “the Golden
Islander.” His name was Dharmakīrti, “Dharma Fame.” Although he
lived on Golden Island [Sumātrā], his fame pervaded the entire
[Buddhist] world and he was like the crown jewel of Buddhists. It was said
that he was the foremost teacher of [the training in] loving-kindness and
compassion, and when the Lord Atīśa heard about him, [he was confident
that] the Golden Island teacher had been his guru over innumerable
previous lives. Merely by hearing his name, an extraordinary faith and
devotion arose in him. Greatly affected in mind, he joined a group of
merchants on their way to get precious stones from Golden Island, and set
out in a great ship. They sailed through the poisonous ocean, through the
milky ocean, through the ocean invading the land, and so forth”

Jo bo rje dpal ldan mar me mdzad ye shes kyi rnam thar rgyas pa127

Some information can be found about his residence in one online resource128 which
locates the still famous Buddhist site at Borobudur in Java, Indonesia at the time of the
Shailendra Empire (which included Java and a large part of the Malay Archipelago and

126
Lama Thubten Kalsang (tr.), Atisha: A biography of the renowned Buddhist sage, (New Delhi:
Mahayana Publications, 1984), pp. 31-43
127
This is gleaned from Hubert Decleer’s Article, “Atisa’s Journey to Sumatra”, p. 534. This is an offprint
article. Unfortunately, the name of the journal that publishes his article is not printed.
128
http://www.ordinarymind.net/Feature/feature2_july2002.htm

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Malay peninsula). Dharmakīrti is said to have been of royal birth129 and to have studied at
Vikramaśīla monastery in northern India.

Atīśa spent 12 years studying intensively the practice of Bodhicitta with Dharmakīrti,
during which he studied Maitreya’s Ornament to Realization (Abhisamayālaṅkāra) with
its accompanying oral instruction`. Atīśa and his disciples received the complete
instructions on all the hidden meanings to The Perfection of Wisdom. They also received
exclusive instructions from Dharmakīrti on training the mind in Bodhicitta by means of
Seven Point cause and effect instructions, the lineage transferred from Maitreya to
Asaṅga and exchange of self with others, the lineage for this was passed by Mañjuśrī
through Nāgārjuna to Śāntideva.130 Atīśa and his disciples studied, contemplated, and
meditated upon these instructions most thoroughly. Thereafter, Dharmakīrti commanded
Atīśa to go to Tibet, predicting there he would have many disciples.131

Although Atīśa held both lineages, he would teach only the seven-point technique in
public, to large assemblies of disciples, and would teach instructions on exchanging
oneself with others secretly to a select group of qualified disciples. When Atīśa went to
Tibet, he gave these instructions to his principal disciple, Dromtönpa.

Thus Dharmakīrti is the key source for the mind training teachings which can also be
evident from Chekawa’s concluding verses of seven point Mind training practice:

As the five kinds of decay spread,

This practice changes them
into the way of awakening,
This instruction, the essence of elixir,
Is a transmission from Serlingpa.

As for the works of Dharmakīrti, Dharmakīrti is known to have composed 6

illustrious texts whose list is given by Alka Chattopadhyaya as follows:132

129
Decleer, op cit. f.n. 127
130
First Nāgārjuna uses the bodhisattva practice of exchange of self with others in his Ratnāvalī. Then
Śāntideva has made a full use of this instruction in his Bodhicaryāvatāra.
131
Pabonka, op cit. f.n. 36, p.58
132
Chattopadhyaya, op cit. f.n. 78, p. 94.

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 1. Abhisamayālaṇkāra nāma prajñāpāramitā upadeśa śāstra vṛtti durbodha āloka
vṛtti durbodha āloka nāma ṭīkā
2. Bodhisattva caryāvatāra piṇḍārtha
3. Bodhisattva caryāvatāra saṭtriṃśat piṇḍārtha
4. Śikṣā samuccaya abhisamayanāma
5. Ārya acala sādhana nāma
6. Krodha gaṇapati sādhana.

As for the oral instructions, the mind training texts like leveling out one’s conception
and The Stages of Heroic Mind are attributed to Dharmakīrti. Atīśa assisted the
translators like Rinchen Sangpo and probably Tsulthrim Gyalwa as well in translating
above texts in Tibetan.133 The first and the second texts are the most notable treatises of
Dharmakīrti. Alka Chattopadhyaya observes that Atīśa’s vetaran Mahāyāna stature is
certainly attributed to Dharmakīrti, because as she claims Atīśa didn’t learn all this in
India alone, it was only the rigorous 12 years’ study with Dharmakīrti that he became a
veteran master of the Bodhisattva doctrine and bodhicitta practice and logic in
particular.134

4.1.1 Leveling out Conceptions

Leveling out All Conceptions is a short Mind training oral teachings given to Atīśa by
Dharmakīrti to help him subdue the barbarian borderlands135. So Geshe Lhundub Sopa
etal gives another title ‘The Dharma for Subduing the Barbarian Border lands (mTha’
‘khob ‘dul ba’i chos)136’ to this teaching. Obviously as Dharmakīrti commanded Atīśa to
visit Tibet and work for the benefit of sentient beings there, this mind training teaching
would benefit a lot in the barbarian borderland as is mentioned in the original text.
Supposedly, this might be a farewell teaching given by Dharmakīrti to Atīśa. This short
mind training text is included in lojong Gyatsa as well and it is certain that it was not
composed by Dharmakīrti himself but conferred on Atīśa orally who might have later
committed it into writing. Although the original text doesn’t have any colophon
describing the authorship of this text, there is a ground in this postulation because Atīśa’s
disciples like Nagtso lotsawa or Dromtönpa couldn’t have written this text for sure. Most

133
Ibid.
134
Ibid.
135
The expression ‘to subdue the barbarian borderlands’ is probably an allusion to Tibet.
136
Sopa, op cit., f.n. 2, p. 2

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of the Mind training teachings were passed down from guru to disciple orally so there are
plenty of rooms to subscribe to that postulation.

Lojong Gyatsa contains its commentary as well. But interestingly, the author of the
commentary is again unknown. Once again, as the translator of lojong Gyatsa assumes,
there is obviously no option but to assume that Atīśa himself must have been author of
this text or at least explanations, of the instructions contained in the root stanzas.
Although the opening two paragraphs of this text are clearly not by Atīśa, as to the main
body of the text. The root verses are included in the Appendix.

The root text has 10 stanzas including first two paragraphs which were meant for the
reason for composing this teaching.

The first sentence of the first stanza is what the title suggests i.e. leveling out all false
conceptions. It is taught that conceptions should be leveled out or straightened at the very
site of their origin lest they become powerful and get hold of the person who cherishes
them. So there is no room for procrastination, rather it is quite urgent that they be
destroyed at the moment they arise by applying their antidote. It is also suggested that all
one’s aspirations should be consolidated decisively on the single task of destroying false
conceptions and all the paths too must be traversed by way of destroying these false
conceptions. For this purpose four factors already mentioned in the root stanza137
belonging to the class of enlightened phenomena are to be adopted.

One of the beauties of Lojong teachings is that it regards the adverse circumstance as
a path of practice. The second stanzas also carry this message. It also alludes to the
tonglen practice. It is taught that whatever unwanted adverse conditions such as sickness
and suffering befall one, they should be regarded as impetus for taking on suffering of
others and giving one’s own happiness to them instead and they are also conducive
conditions for attaining enlightenment. Similarly harms caused by ghosts and ogress that
befall a person should enforce him or her to assimilate those harms possessed by other
sentient beings. Harms are thought to be such factors in Lojong teachings as conducive to
attaining enlightenment. The same tonglen practice should be done for the sickness as
well. When one is sick, one should take all the sickness of sentient beings while
visualizing them all totally cured. In other words, sickness is taken as a condition which

137
The four factors of enlightened phonomena are the four enumerated in the first stanza of the root text of
Leveling Out All Conceptions, namely (1) leveling out all false conceptions, (2) carrying forth the force of
all antidotes, (3) concentrating all aspirations into one, and (4) seeking the path where all paths converge.

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sweeps away negative karma and the obscurations. Same is true of the suffering as well.
Suffering is deemed as a way to search for the true nature. So Dharmakīrti calls it a great
display of the ultimate expanse (Skt. Dharmadhātu).

In the third stanza, Dharmakīrti’s instruction is to harbor modest desires and

contentment to counteract the longing for pleasures, such as [those derived from] food,
drink, wealth, fame, and so forth, because of their being obstacle to the pursuit of
virtuous activity.138 Dharmakīrti prescribes an appropriate antidote to the pleasures and
suffering derived from the eight worldly concerns because these antidotes can be
interpreted as means for subduing malevolent demon of self-grasping.

In the fourth stanza, Dharmakīrti goes on to describe the self, the root cause of
suffering or negative karma. He talks about exchange of self with others. According to
him, the ‘self’ should be discarded decisively or abandoned totally without a trace. In its
place, the mind that cherishes others should be reinstated because as he declares, others
are true source of enlightenment.

In the fifth stanza, Dharmakīrti now discusses about the dualistic things and
emptiness. His instruction is to rest the mind free and radiant free from conceptualization
and bondage in the ultimate expanse that is free of conceptual elaboration (Skt.
prapañca). This is ultimate bodhicitta which is free from any dualistic concept (Skt.
vikalpa). For this he teaches the four aspects of the sealing of emptiness.139 So in this
teaching, one doesn’t think about the future but, free from grasping or fixation, let the
present remain as it is or in other words, let it rest free in its natural state as is taught in
Mahāmudrā or Dzogchen system of Buddhist teachings. As this practice doesn’t form
any imprints in the ālayavijñāna, the text says one will not be chained by karma in cyclic
existence and will be free and attain liberation.

138
The attachment to eight worldly concern (Skt. aṣṭaloka dharma), viz. 1. profit (lābha), 2. loss (alābha),
3. fame (yaśa), 4. calumny (apayaśa), 5. praise (praśaṃsā), 6. denigration (nindā), 7. happiness (sukha), 8.
suffering (duḥkha) are considered serious obstacle to the practice of Buddhist teachings.
139
The act of sealing the spiritual practice with meditation on emptiness is a common Mahāyāna practice.
For example, according to Mahāyāna teaching, the practice of each and every one of the six perfections
must be completed with a meditation on the emptiness of what is known as the three factors
(trikoṭipariśuddha) - object of the action, the agent and the action itself. This is to ensure that one’s
spiritual practice doesn’t fall prey to the deeply ingrained tendency to grasp at things as possessing some
kind of enduring reality, thus reinforcing further one’s bondage to cyclic existence. The four acts of sealing
referred to in this text are : - 1. casting away decisively, 2. letting go, 3. dismantling and 4. letting be.

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 Dharmakīrti in his stanzas repeats that his teachings are antidotes to misguided ways
and vital to tame the barbarian borderland, supposedly alluding to Tibet. He also advised
that his teaching would be essential in the age of degeneration (kali yuga) so that one will
be empowered to bear with misguided ways of negative companions as we quote his own
words. Atīśa seems to have benefitted from this teaching profusely or drawn from this
teaching rather when he gives his seven point mind training oral instruction to his
disciples in Tibet who in turn organized them into Eight Verses of training Mind and
Seven point Mind Training Practice subsequently.

4.1.2 Stages of the Heroic Mind (sems dpa’i rim pa)

This is another text on Lojong attributed to Dharmakīrti. The text has four sections and
102 verses in total. No colophon is included at the end of the text so it is difficult to
ascertain where it was composed or whether it was composed or orally transmitted. Its
Sanskrit original has already vanished. Still Losang Dorje Rabling has come up with the
Sanskrit transliteration of the title, “cittakrama” 140. According to Thubten Jinpa, no
commentary is available to this poem so far in Tibetan.

The text opens with homage to the yogī of living kindness. Thubten Jinpa presumes
this line implies the homage to Maitrīyogī and according to his own note, Yeshe Dondrup
even goes to the extent of attributing the whole poem to Maitrīyogī for this reason. 141 But
the poem couldn’t be attributed to Maitrīyogī because the author doesn’t praise or pay
obeisance to himself. The line can be read as alluding to Maitreya Bodhisattva instead
because like Maitrīyogī, the lineage of Maitreya also came down to Dharmakīrti. The
translated root verses are given in the Appendix.

The first section concerns the teaching on the presentation of the ground, the
afflictions. The first few verses (section I, verses 1-6) could be understood as having been
composed by Atīśa himself because they demonstrate Atīśa’s own accomplishment in
enduring hardship in his voyage and request to Dharmakīrti to kindly bestow on him the
mind training teaching which Dharmakīrti seemed to agree and gave him the teaching
called Stages of the Heroic Mind. This also indicates that the poem definitely belongs to
Dharmakīrti. The next verse describes the benefits of three progressive steps of

140
Rabling, op cit., f.n. 102, p. 205.
141
Jinpa (tr.), op cit., f.n. 3, p. 600.

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understanding namely, śrutamayī, cintāmayī and bhāvanāmayī wisdom, giving the
analogy of the three conditions of the vessel which is considered defects in Buddhism,
i.e. the upturned, the broken and the tainted. They are repaired and cleansed by these
three steps of understanding. The next verses focus on the many defects of the self-
cherishing attitude. It forcefully tries to bring awareness to those who are at ease and
joyful while the motherlike sentient beings are suffering. It also admonishes that the self
centered attitude is sure to destroy one’s own happiness and the anchor of cyclic
existence. In the similar fashion many defects of self-cherishing attitude and the
accompanying afflictions are revealed in the first section, which Dharmakīrti wanted
Atīśa to carefully stay away from.

The second sections which have 14 verses deal with the teaching on the antidotes.
While the first verse praises Atīśa for his valorous Bodhisattva activities, the following
verses are full of instructions to counteract the afflictive conceptualizations.

The third sections which have 17 verses deal with teaching on humiliating one’s own
negative mental continuum. It also opens with a verse of praise to Atīśa. The following
verses are the instructions to cut the thread of ego like ‘I’ and ‘me’ while giving its real
nature. Those verses emphasize the strong need to engender great compassion and work
for the benefit of others by casting away one’s self. There is a strong message in the last
verse of this section which say one should turn away from eight worldly winds (Skt.
aṣṭaloka dharma) and it also hints at abandoning the dualistic worldly activities and
mental elaboration completely while instructing to turn everything one faces in his or her
life into aids to enlightenment.142

The section IV deals with the teaching on cultivating the power of tainted virtues.
This section is the longest of all other preceding sections for it has 49 verses. Dharmakīrti
opens this section with the verses of praise to Atīśa. The next verses admonishes those
who are idle and seem to be content with this worldly pleasure and suffering persuading
them to awaken when there is opportunity. They also depict the acute suffering of the six
worldly existences from which the sentient beings are instructed to escape. People
undergo these suffering because in his own words, the soil of loving kindness is made
barren, the root of compassion has been cut, the virtuous mind is lost and unruly and

142
This corresponds with the Seven Point Mind Training’ slogan no. 11, when the world is filled with
negativity, transform everything into the path to Enlightenment. This is the one of the lines in the Fifth
point ‘Evaluation of Mind Training’. See the textual analysis of Seven Point Mind Training by Chekawa in
Chapter 6 of the same thesis.

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negative friends are consorted. (verse 62). From this onwards, the verses contain no other
mind training teachings that Chekawa’s Seven Point Mind training doesn’t have like
drive all blame to oneself, Take all their suffering upon oneself and never act with
duplicity and so on. It also instructs against believing blindly in diviners, shamans,
wrathful incantations and sacrifices of exorcism. The next verses describe the hazardous
results of the negative karma one has performed and the remorse for them so that they
might not be committed again in the future by four powers of confession practice, namely
the power of remorse, the power of resolve, the power of reliance on triple gem, the
power of antidote.143 It also contains verses in which we can read the obstructive forces
are summoned to destroy the everything which the self cherishes so that there will no
more self remaining, so that afflictions and karma might be put to end. Here or verse no.
93-95, 99 and 100, 101 we come across the tonglen practice which mentally wishes the
suffering of all sentient beings ripen on oneself and all the virtues, even one’s great
realization on them. The last verse or verse no. 102 concerns the criteria or measuring rod
of having trained the mind.

4.2 Dharmarakṣita

Dharmarakṣita was Atīśa’s another Mind training teacher. He is unknown to Indian

traditions and whatever is known about him comes exclusively from Tibetan Sources.
The biographical details of Dharmarakṣita are also inadequate which leaves no option
than to refer to Atīśa’s biography for some information about him. The most important
early sources are Be’u bum sngon po144 by Geshe Dol pa, and the commentary on it by
his disciple Lha’ bri sgang pa. Both the book and its commentary are dated back to the
12th century.145 The aforementioned text with its commentary, the Blue Annal146 and
Tsongkhapa’s Lam rim Chenmo147 also agree that Dharmarakṣita was a professor at the
monastic university of Odāntapurī, a follower of the lower vehicle, and an adherent of

143
This corresponds with the slogan no 15 of Seven Point, Four practices are the best of the methods. This
is the one of the lines in the Fifth point ‘Evaluation of Mind Training’. See the textual analysis of Seven
Point Mind Training by Chekawa in Chapter 6 of the same thesis.
144
Unfortunately, I couldn’t find this text by Geshe Dolpa. So I have to rely on the Geshe Lhundub Sopa,
Michael Sweet & Leonard Zwilling’s introduction to Lojong for that. They translated the Tibetan title into
English as ‘Blue Udder’.
145
Sopa, op cit., f.n. 2, p. 4
146
Reorich, op cit., f.n. 77, p. 242
147
The Lamrim Chenmo Translation Committee, The Great Treatise on the Stages of the Path to
Enlightenment by Tsong Kha Pa, (New York: Snow Lion Publications, 2000), p. 37. The book is a
translation of Tsong Khapa’s masterpiece Lamrim Chenmo. Tsong Kha pa here quoted profusely Nagtso
Lotsava’s Eighty verses of praise to Atīśa while writing the Biography of Atīśa.

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Vaibhāṣika vehicle, with whom Atīśa studied the scriptures and exegetical literature of
the lower vehicle following his ordination. Sangye Gompa (1179-1250) briefly recounts
the details of Dharmarakṣita’s story. According to him, Dharmarakṣita followed the
Ornament of Sūtras by Master Aśvaghoṣa for instructions on reasoning. For scriptural
authority, he relied on the Garland of Three Jewels. Neither of these works was translated
into Tibetan. And the compiler of Lojong Gyatsa which includes Sangye gompa’s Public
Explication of Mind Training doesn’t give the Sanskrit original of the texts.148 The Blue
Annals and Atīśa’s Extensive and Famous biographies mentions how Atīśa as
Dharmarakṣita’s student had to leave the monastery every seventh day because the
monastic code of the monk-bodhisattva forbade him from spending more than seven
consecutive days in the company of a follower of the lower vehicle.149

If Dharmarakṣita was of Hīnayāna school, then why he was considered the Lojong
teacher of Mahāyāna then? This is a question that has perplexed most of the scholars. It is
unjustifying and illogical to dismiss him by just relegating him to the status of Hīnayāna
because he did compose and transmit to Atīśa two illustrious Mahāyāna mind training
texts like The Wheel of Sharp Weapon and The Peocock in the Poison Grove. The
authorship of Dharmarakṣita is proved by the colophon of these two texts which says:

In the dense jungle wherein roam many fearful beasts of prey, the great
yogi Dharmarakṣita, who understood both scripture and logic, composed
The Wheel-Weapon That Strikes at the Enemy’s Vital Spot according to
his holy religious teacher’s instruction, and he practiced it in the dark and
terrifying jungle of our degenerate age. He bestowed it upon Atīśa, and
Atīśa too came to realize it by practicing it disinterestedly for the sake of
taming sentient beings who are difficult to tame. 150

Above Mahāyāna works of Dharmarakṣita lead us to conclude that motivation is a

main factor in Buddhism. Even if he is versed in whatever philosophy whether they be
Hīnayāna or others, if his mind is endowed with bodhicitta or the strong wish to benefit
other sentient beings, then he is a real Bodhisattva. Same is true of Dharmarakṣita as well
who is endowed with such a strong compassion that he unscrupulously gave away his

148
Jinpa (tr.), op cit., f.n. 3, p. 314.
149
Helmut Eimer, Rnam Thar Rgyas Pa, (Wiesbaden: Otto Harrassowitz, 1979), para 130. References to
this work are by paragraph number.; Reorich (tr.), op cit. f.n. 77, p. 243.
150
Sopa, op cit., f.n. 2, p. 119

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own flesh to cure the disease of others. His flesh cutting story is found in the Be’u bum
sngon po’s commentary in the greater detail which is as follows:

A man whose thigh was afflicted with a fiery smallpox showed it to a

doctor who told him he would live if he ate fresh meat but die if he did not.
Out of compassion, Dharmarakṣita unhesitatingly cut some flesh from his
own thigh and gave it to him, and each then went his own way. When
Dharmarakṣita’s pain increased, the doctor made a poultice to stop the
bleeding. Having learned that his flesh had helped the sick man,
Dharmarakṣita was overjoyed. That night he had a dream, and in that
dream, a white man151 appeared who said: “Well done, well done,” and
passing his hand over the wound, it disappeared. When Dharmarakṣita
awoke he saw that the wound had vanished. 152

According to one account, he is said to have attained understanding of emptiness and

spontaneously begin reciting the words of the six major treatises of Nāgārjuna which he
had never heard before.153 In the introduction to the story in Be’u bum sngon po
commentary, we read:

Now the author shows that through the cultivation of love, compassion
and bodhicitta, conduct becomes pure, and one quickly comes to
understand the pure view. [Root text:] “if, with the root of faith, you
continually practice the bodhicitta, / Even if you hold to the Vaibhāṣika
view / You will quickly understand the true nature of reality / Like the
Supreme Lord’s guru, who gave his flesh. 154

151
Ven. Dilgo Khyentse Rinpoche while narrating this flesh cutting story of Dharmarakṣita extends it a
little further. According to him, Dharmarakṣita dreamed that there appeared to him a youth, shining white
and very handsome. The boy said, “This is the kind of Bodhisattva activity we should perform for the sake
of living beings. How painful is your wound?”. When Dharmarakṣita replied, the boy, who was in fact
Chenerizig or Avalokiteśvara, passed his hand over the wound and blew gently on it. Dharmarakṣita thus
received his blessing. When he awoke, the cut was completely healed and free from pain, and he had
realized the nature of emptiness. See: Dilgo Khyentse Rinpoche, Enlightened Courage, (New Delhi:
Sechen Publications), 1992, p. 13
152
Padmakara, op cit., f.n. 44, pp. 228-230
153
Geshe Lhundub Sopa etal. provided the footnote to this remark in which they referred to kon chog
dbang, pl. 5.6. See: Sopa, op cit. f.n. 2, p. 6
154
Ibid., p. 5

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 Atīśa himself is known to have said of this guru thus: ‘Although his point of view was
low, by now he will certainly have attained the Great Seal (mahāmudrā), that is, supreme
realization through gnosis of the empty nature of the mind. 155

Now, it can be concluded that there was only one Dharmarakṣita who was a guru of
Atīśa. As far as his works are concerned, his works cannot be exactly enumerated as in
the Dharmakīrti’s case apart from two most illustrious lojong texts, namely The wheel of
Sharp weapon (Tib. mtshon cha ’khor lo) and The Poison Destroying Peacock (rma bya
dug ’joms). Even Geshe Lhundub Sopa and other co-translators who have made a critical
study of Dharmarakṣita, fail to discuss about the other works that Dharmarakṣita had
produced apart from those two texts. Perhaps, Dhamarakṣita being a Vaibhāṣika
philosopher as the text says, might have composed treatises on Vaibhāṣika philosophy
and logics as well. But no texts have ever mentioned about his other works so far to
corroborate this assumption.

4.2.1 The Wheel of Sharp Weapon

The Wheel of Sharp Weapon is a mind training teaching conferred by Dharmarakṣita to

Atīśa according to the colophon of the text. It was composed in the dense jungle wherein
roamed many fearful beasts of prey. But the colophon is silent about the name of the spot
where it was composed. But it does mention that Atīśa later bestowed it upon Upāsaka
Dromtönpa. He gave this teaching to tame the dangerous converts156 of the Tibetan
borderlands. The same colophon identifies Atīśa and Drontönpa as the translators of this
text into Tibetan. It means that the text must have been written in Sanskrit before it was
translated into Tibetan. But whereabouts of its Sanskrit original is unknown.

The Wheel of Sharp Weapon is known under three titles, and the one that is most
probably the original one is that found in the title slot at the beginning of the work: The
Wheel Weapon That Strikes at the Enemy’s Vital Spot (dgra bo gnad la dbab pa’i mtshon
cha ’khor lo). The two other titles, which are cover titles, incorporate the words, “mind
training” as The Wheel-Weapon Mind Training Belonging to Great Vehicle (Theg pa

155
Ibid p. 6
156
Perhaps, this word is intended to mean the ‘corrupt practitioners’ or the bön po converts. In Tibet, due to
the persecution of Buddhism by Lang darma, even Buddhist tantric practioners are said to have
misunderstood the real essence of the Buddhist practice and became either lascivious or converted to Bön
po faith. This dire predicament necessitated the invitation of Atīśa into Tibet.

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chen po’i blo sbyong mtshon cha ’khor lo), and The Wheel-Weapon Mind Training That
Dharmarakṣita Gave to Atīśa (Dha rma ra ksi tas Atīśa la gnang ba’i blo sbyong mtshon
cha ’khor lo). Nowhere in the work itself is there mention of “mind training”, and it only
came to be denominated as such with the creation of the distinct genre. It is as The
Wheel-Weapon Mind Training (blo sbyong mtshon cha ’khor lo) that it is commonly
referred to by Tibetans. The wheel of sharp weapon is included in Lojong Gyatsa.

The text has 116 verses including a colophon at the end. It opens with an obeisance to
Yamāntaka157. The first few verses compare the Bodhisattva with peacock who can easily
digest poison. Bodhisattvas also can easily embrace the suffering of this world for the
benefit of others. Those who cannot do this are called coward just as crow cannot digest
poison.158 Just as the more poison the peacock eats the more beautiful it becomes,
similarly the more suffering and turbidities of the world the Bodhisattva embraces or
takes upon himself or herself, the more powerful or compassionate he or she becomes. So
Bodhisattvas enter the cyclic existence of suffering in order to do heroic act of benefitting
others. The metaphor ‘sharp weapon is used to strike at the enemy’s vital spot’ should not
be taken in a literary sense. Here the enemy’s vital spot is ego-clinging which forbids one
from working for the benefit of others and leaves one wandering in the saṃsāra
helplessly amid great intolerable suffering. It also relates to a central theme of the text,
that present misfortune is the result of evil deeds performed in the past which, like a
sharp-edged discus weapon, turn on oneself, boomerang fashion. It also presents the
appropriate antidote one is advised to use when adverse circumstance befall him or her
due to his evil karma. So verses from 8 through 47 read the adverse circumstances as a
result of a wheel of one’s past evil karma that rebounds on himself or herself and the
corresponding antidotes to them as well. For example,

When I am ugly and am mistreated by my companions,

It is the weapon of evil karma turning upon me
For erecting ugly images while in the turmoil of anger;

157
Yamāntaka is the wrathful manifestation of Mañjuśrī, the deity of perfect wisdom. Among the many
depictions of Yamāntaka is one that represents him as particularly ferocious - with a bull’s head, thirty-two
arms, sixteen legs, horns, surrounded by flames, and carrying various types of weapons in his hands. Sopa,
op cit., f.n. 2, pp. 17-18.
158
There is a story told of a peacock and a crow. Both these birds stay in the same jungle. The peocock
always eat the poisonous plants and its feather grows more and more beautiful. When the crow sees the
beautiful peacock, it becomes jealous. and asks the peacock, “What are the things you eat to make you
more and more beautiful,”. The peacock replies, “I always eat poisonous plants”. The crow now knows the
peacock’s secret and starts eating poisonous plants. But the crow dies of poison instead of becoming
beautiful.

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 From now on I will be present when creating the images of gods. Verse
no. 37

Next verses describe the fault of ego grasping which is called the greatest enemy. The
help of Yamāntaka is sought to kill this demon or enemy or strike at its vital spot. It is
because of this enemy, as it is described in the root text, one is bound to wander in the
three realms; even if one wants happiness, it blocks the way, and avoids the suffering
forever, but it always keeps planting the seeds for it. Many such human wants, its being
unfulfilled and resulting adversities due to this self-grasping are presented here in the
verses from 49 through 90. For example,

Even though he leads me to misery in the three lower realms,

I do not learn to fear him but rush to his source-
Dance and trample on the head of this betrayer, false conception!
Mortally strike at the heart of this butcher and enemy, Ego!
Verse no. 54

So it is because of self grasping all sorts of suffering and human incomplacencies

occur. This is also recognized as a root of all evil. As such, one is advised to abet it and
destroy it once and for all.

Verse no. 94, 95 and 96 feature the tonglen practice in which all undesirable qualities,
all negative deeds of others are taken onto oneself and all one’s virtuous roots are
dedicated to them. It also uses the metaphor of a peacock which has colorful features
nourished by poison for the transformation of all afflictions taken into oneself into factors
of enlightenment. Verses from 97 through 100 indicate the bodhisattva’s wish (relative
Bodhicitta) to engage in the bodhisattva’s activities for the welfare of sentient beings
while verses from 101 through 105 describes the Ultimate Bodhicitta. The verse 116
articulates the wish to accomplish the two accumulation (accumulation of merit and
wisdom) and to perfect fulfillment of the two aims by practising both relative and
ultimate Bodhicitta.

The wheel of sharp weapon is only one of the Mind Training works ascribed to the
three gurus that is furnished with a detailed lineage of transmission from its author down

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to the compiler of the fifteenth-century anthology, i.e. Shönu Gyalchok (gzhon nu rgyal
mchog) or the compiler of Lojong Gyatsa. 159

4.2.2 The Poison Destroying Peacock Mind Training

This is another of poem attributed to Dharmarakṣita. It is also known under three titles: 1.
The Poison-Destroying Peacock Mind Training (blo sbyong rma bya dug ’joms), 2. The
Peacocks’ Roaming in the Jungle of Virulent Poison (btsan dug nags su rma bya rgyu
ba), and 3. The Elixir Made from Poison (dug gi bcud len). Even if the text title is The
Poison Destroying Peacock Mind Training or The Peacock’s Neutralizing of Poison, the
chapter head carry the title, “The Peacocks’ Roaming in the Jungle of Virulent Poison.
Unlike The wheel of sharp weapon of the same author, it doesn’t have the long colophon.
The colophon clearly ascertain the place as Black Mountain (Kṛsṇagiri) where it was
composed and the author who composed it. But the date of composition as must be
included as well is clearly missing not only in this text but all the colophons of Lojong
texts. The colophon doesn’t mention Atīśa at all, nor is there any mention of translators.
Atīśa’s biographies suggest that Black Mountain was the mountain on which dwelt
Atīśa’s tantric teacher Rāhula or Vajrayogī. 160 Clearly Rāhula and Dharmarakṣita were
both different personalities although both were Atīśa’s gurus. Blue Annals gives the
abode of Rāhula’s residence not as Kṛsṇagiri but as Kālaśila which is located near
Rajgir. But it also presents the same translation, ‘Black Mountain’.161 Even if the
translation appears same, but judging from their Sanskrit names of the place, it can be
concluded that both these gurus of Atīśa had separate abodes.

Wheel of sharp weapon and Poison Destroying Peacock share the same title. But their
contents are somewhat different although the theme in both texts is the same. The

159
See the colophon of The Wheel of Sharp Weapon which is included in Lojong Gyatsa which reads:
Atīśa gave this teaching to Dromtönpa [who then transmitted it to Potowa and thence, in a lineal order, to
Sharawa, Chekawa, Chilbupa, Lha Chenpo, Lha Drowai Gonpo, Ojopa, Khenpo Marton, Khenpo Sherap
Dorje, Buddharatna, Kīrtisila, Gyalwa Sangpo, Nup Cholungpa Sonam Rinchen, and he to myself, Shönu
Gyalchok.
Jinpa, op cit. f.n. 3, p. 153. Obviously Peacock in the Poison Grove translated by Geshe Lhundhub also has
the root text of Wheel of Sharp weapon. But there is a conspicuous absence of this paragraph in the
colophon of the root text.
160
Reorich (tr.), op cit. f.n. 77, p. 242. Here Go Lotsava’s version as translated by George Reorich is
slightly different. According to him, the mountain was kālaśīla even if it is again translated into English as
‘Black Mountain’. The translation should be “Black Precept”.
161
Ibid. Here Go Lotsava’s version as translated by George Reorich is slightly different. According to him,
the mountain was kālaśīla even if it is again translated into English as ‘Black Mountain’.

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Poison-Destroying Peacock162 is made up of five sections or chapters with 88 verses in
the aggregate. It is a great teaching about the bodhisattva way of thought and practice,
presents, like other mind-training texts, ways of becoming aware of one’s thoughts,
changing them, and reinforcing those changes. As in the Wheel of Sharp Weapon, it also
opens with the obeisance to Yamāntaka. The first section offers examples for the
practitioners to emulate from the Buddha’s previous lives. Śākyamuni Buddha practiced
six perfections for many lifetimes over three countless eons. These accounts of his
previous lifetimes were taught by the Buddha himself. The first section thus demonstrates
the Bodhisattva activities of Viśvantara, Mahāmaitrībala, Mahākalyāṇārtha and teaches
the practitioners to follow their example or to endure hardship come what may, even at
the risk of one’s own life.

The second part of the text describes the skillful means to transform the five
poisonous afflictions163 into nourishment or powerful medicine. The metaphor is given of
the poison that peacock eats. It is said that if poison is eaten directly, the person is likely
to die, but if it is mixed with some other ingredients, it can become a powerful medicine.
Just as the peacock transforms poisonous plants into nourishing food, the Bodhisattvas
are also said to be able to transform the internal poisons, the five afflictions of desire,
hatred, ignorance, pride, and envy into beneficial qualities by doing special types of
actions. So the second section deals with the threat incidental to our inability to do the
difficult Bodhisattva act of skilful means (Skt. upāyakauśalya) and advice to counteract it
by Bodhisattva practice.

The third part of the text takes up the third main topic: the actual practice of
Bodhisattva conduct. This is presented step by step: the lower level followed by the
intermediate level. At the lower level of practice, one is primarily interested in gaining
his or her own liberation from the misery of saṃsāra in order to obtain permanent
cessation and emancipation for oneself. This is taught to be the first practice one must
master; one needs to be concerned with one’s own liberation before he or she can aspire
to liberating other sentient beings, all of whom are considered in Mahāyāna Buddhist
teachings to have been one’s mothers. Mahāyāna Buddhist teachings teach that all
sentient beings are like mothers on the ground that one has taken limitless rebirths. The
logic is that in every lifetime that he or she has taken already, there must have been a

162
In presenting the content analysis of Poison destroying Peocock text, I heavily depended upon the
commentary to the root text by Geshe Lhundub Sopa.
163
The five afflictive poisons (Skt. pañcabiṣa) are : 1. Passion (rāga), 2. Hatred (dveṣa), 3. Delusion
(moha), 4. Pride (mada) and 5. Jealousy (mātsarya).

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mother. So from that perspective, there have been his or her infinite mothers already. It is
said that there is no beginning of this saṃsāra.

The fourth part is much longer; it is concerned with the way of serving the Buddha’s
teaching. This section is a detailed refutation of the nest of faults or incorrect view or the
refutation of the hypocritical appearances which people are likely to hold as true.

The fifth and last section has 28 verses and deal with the antidote that is produced by
means of union of method and wisdom. The main goal of the Bodhisattva practice is the
elimination of self-cherishing attitude and the view of a real personal identity ‘I’. The
self-cherishing attitude means loving only oneself. The view of a real personal identity
refers to the object of self-cherishing, which is holding the “I” or “me” as absolute,
unitary, dominating, or supreme. The next verses deal with getting rid of self-cherishing
and the view of a real personal identity by means of union of wisdom and method.

With respect to this topic, there is the preparatory practice, the actual practice and the
conclusion. At the preparatory stage are invited all the beings in the various realms of
cyclic existence, those in the higher spiritual realms and those in nirvana.

4.3 Maitrīyogī

Maitrīyogī is also considered to have been Atīśa’s another Lojong teacher. He was also
known as Junior Kusali. He is also called Mitrayogī (tib. ’jam pa’i rnal ’byor pa). He is
Atīśa’s lojong and tantric teacher as well. 164 He is also not given as much reference in the
textual sources as Dharmakīrti as Atīśa’s Bodhicitta’s teacher. As regards the derivative
of his name, Thubten Jinpa assumes, Kusali, his other name, is probably a degeneration
of Kośala.165 Tibetan sources identify Maitrīyogī as the younger of the two kusali

164
According to interview with Punya Prasad Parajuli, taken on June 20, 2007. He assumes that Maitrīyogī
must also be Maitrīpā or Advayavajra as he is commonly known in Newar Buddhism. Atīśa’s Biography
mentions that Atīśa expelled Maitrīpā from the monastery because he had broken the precept. Mr.
Parajuli’s stand is that because of Atīśa’s action against his guru, he accepted the visit to Tibet as a
confession practice. Mark tatz’s article on Maitrīpā and Atīśa does show guru-disciple relationship between
Maitrīpā and Atīśa because Atīśa received the instructions on Mahāyāna Uttaratarantra śāstra from
Maitrīpā. But his article has no mention of Maitrīpā or Kusuli as another name of Maitrīpā. There is no
mention in Atīśa’s biographies that Atīśa’s visit in Tibet was due to confession practice for the expulsion of
his guru. So I respectfully refute Mr. Parajuli’s postulation. See: Mark Tatz, ‘Maitrī-pā and Atīśa’, Tibetan
Studies, Proceedings of the 4th Seminar of the International Association for Tibetan Studies, (Munich:
Schloss Hohenkammer, 1985), pp. 473-481.
165
Jinpa, op cit., f.n. 3, p. 599

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brothers. Much of the information about him can be obtained from his own Lojong work,
Melodies of an Adamantine Song: A chanting Meditation on Mind Training. In that text,
he is described to have had a direct vision of Maitreya himself. Because he was a staunch
devotee of Maitreya Bodhisattva, perhaps his name became Maitrīyogī. It is mentioned in
this Lojong text that he used to train his mind three times in the day and three times at
night, with full mindfulness of time and context, and free of forgetfulness, singing the
diamond song of Mind training. Apart from that text attributed to Maitrīyogī, there is a
story told of him about his great Bodhicitta practice of physical tonglen.

When Maitrīyogī was teaching, a dog barked at someone, who losing his
temper threw a stone at it. The dog was hit in the ribs and yelped. Feeling
great sorrow for the animal, the teacher cried out and fell down from the
throne. ‘This is taking things a bit too far,’ thought his disciples. Knowing
what was in their minds, Maitrīyogī said, ‘Look here, at my ribs.’ And on
his body, exactly where the stone had hit the dog, he had a bruise. He had
taken the suffering of the animal himself. 166

Another source which has a brief reference to his story of exchange of self with the
dog is Lojong Gyatsa itself. In the Lojong Gyatsa, Sangye Gompa’s Public Explication of
Mind Training throws light on some of the personal records of Maitrīyogī as well.
According to him, he was called Maitrīyogī because he always meditated on loving
kindness (maitrī). Maitrīyogī relied on the Akāśagarbha Sūtra for his scriptural authority
while for his methods of analytic reasoning he followed the Śikṣā samuccaya of
Śāntideva.167 Unlike Dharmakīrti and Dharmarakṣita, no information is given about his
place, and works. But fortunately, there is the lojong text attributed to Maitrīyogī which
he transmitted to Atīśa, so the colophon says.

4.3.1 Melodies of an Adamantine Song: A Chanting Meditation on Mind Training

This is different kind of text on Lojong attributed to Maitrīyogī because somewhere it

contains the root verses of Mind training, somewhere it contains Maitrīyogī’s own
account described in the first person. In other words, the work is a series of ecstatic,
spontaneous songs sung in a dialogical structure by Maitrīyogī and Maitreya, the future

166
Dilgo Khyentse, op cit., f.n. 151, p. 12; Padmakara (tr.), op cit. f.n. 41, p. 228
167
Jinpa (tr.), op cit. f.n. 3, p. 314.

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Buddha. There is however a third voice, namely that of an interlocutor. This is probably
the voice of the person who first compiled the songs together to weave them into a single
narrative. Its colophon doesn’t give the date and place of its composition. But it does
have a short lineage of the teaching which stemmed from Maitreya Bodhisattva through
Maitrīyogī and lastly to Atīśa. It also forms one of the 35 texts of Lojong in Lojong Gya
tsa.

The Tibetan title of the text is gyer sgom rdor rje’i glu. The text opens with the
instruction of Bodhisattva Maitreya to Maitrīyogī in form of the song. Maitrīyogī is said
to have recited this diamond song regularly. This is what he himself describes in the text.
The text says that Maitreya Bodhisattva actually appeared before Maitrīyogī in the form
of a king near the river Ganges and uttered the lojong teachings in response to the
diamond song. Then Maitrīyogī felt great pleasure and all of his doubts were cleared
away.

Then Maitrīyogī trained his mind singing this diamond song and the king of the land,
ministers, his queens, the brahmin priests, householders, young men and women,
ordinary people and so on were all attracted by his practice and started following him.
The text says that the animals remained unafraid of him and peacefully stayed in the
presence of the yogī.

Maitrīyogī attributed this to his cultivation of love, compassion and Bodhicitta and
daily recitation of the vajra song and because of the compassionate Maitreya and his own
practice of perfections. He was so grateful to Bodhisattva Maitreya that he sang a song to
Maitreya in which he made offering to him with his spiritual practice and the
commitment to perform the Bodhisattva activities and mind training. The text also
mentions that Maitrīyogī gave this instruction to Atīśa.168

168
Ibid. p. 175

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 CHAPTER 5

BIOGRAPHICAL ACCOUNT OF
THE PIONEERING DISCIPLES OF LOJONG TRADITION

Description about Atīśa’s three Mind Training gurus and their works on Lojong was
already made in the preceding chapter. Light will be shed on the posterity of disciples
who belong to the lineage of Atīśa’s Mind training. Atīśa obtained Mind training
teachings from his three gurus, especially Dharmakīrti from whom he received the
teaching on Bodhicitta or Mind training of both vast lineage of Maitreya and profound
lineage of Mañjuśrī. After he came to Tibet at the invitation of Yeshe Ö, he transmitted
the teachings on equality of self and others and lam rim publicly to his disciples, but the
teachings on exchange of self with others secretly to Drontönpa only who founded the
Kadampa tradition. Under Kadampa tradition Geshe Dromtönpa gave this to no one else
other than Potowa, who in turn transmitted it to Sharawa and Langri Thangpa. Later,
Sharawa gave this instruction to Geshe Chekawa who publicized it in the form of Seven
Point Mind Training Practice. So ever since, many teachers and practitioners of Lojong
appeared with their own commentaries. But here an attempt is made to present the
biographical account of selected lineage holders of Mind Training of the Kadampa
tradition beginning from Dromtönpa and ending with Geshe Chekawa.

bu chos (putra dharma) under the Mengawa tradition or the pith instruction tradition
is the source for the biography of Dromtönpa with his past lives as well169. Gos Lo tsha
ba’s Debther Ngongpo also gives the detailed biographies of Dromtömpa, Three brothers,
Sharawa, Langri Thangpa and Chekawa.170 Another source is Kadam Leg Bam and chos
jung kun sal melong. Kadampa tradition in Tibetan Buddhism by Meenakshi Rai, Eight
Steps to Happiness and so on are good secondary sources for the biography of Tibetan
Lineage holder Lojong Masters. There is no textual source that describes Dromtönpa,
Potowa and Sharawa composing any Lojong texts. It seems that they only transmitted the
oral instructions to their disciples.

169
Rabling, op cit., f.n. 102, pp. 206-207
170
Reorich (tr.), op cit. f.n. 77, pp. 269-273

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5.1 Dromtömpa

Dromtönpa was the chief disciple of Jobo Atīśa who entrusted on him all of which he had
to offer. He is also called as Gyalwa Jungne (rgyal ba ‘byung gnas). Different writers
have assigned different dates to Dromtönpa’s birth. ’Gos Lotsava puts his birth date in
1005.171 According to Meenachi Rai, his period can be assigned between 1004-1064.
David Snellgrove gives his birth year as 1008.172 He was born in Todlung (sTod lungs) in
northern Tibet. Obviously 1064 was the date of his demise. Meenaksi Rai also notes that
his birthday and demise occurred on the same day.173

deb ther ngong po (The Blue Annals) narrates that his father was called Tagsum
Shuzhi (rTa gsum Su bzer) and his mother was Khuto Jalhanching ma (khul lto gza’ lan
cig ma). His mother died while he was still a child and his father remarried. From his
childhood he had a penetrating mind, and had to leave his home early due to the quarrel
with his step mother.174

Afterwards he learned from Geshe Yoncho Gon (dGe bshes gyong chos mgon) how
to read and write. The Geshe happened to be Dromtönpa’s first teacher. At seventeen, he
studied under Lama Setsun Wangchuk Shönu (bLama se btsun dbang phyug bzhon nu)
who was from Kham (khams) region. 175 According to Tsulthim Palden (tshul khrims dpal
ldan), he stayed with him for twenty one years serving him while receiving teachings.176

He received teachings of both Sūtra and Tantra from Lama Setsun. He studied Mūla
Madhyamakārikā of Nāgārjuna, Catuśataka of Ārya deva, and Five Works of
Maitreya177. He is said to have mastered all the lessons from Lama Setsun and afterwards

171
Ibid, p. 28.
172
Snellgrove, op cit. f.n. 91, p. 131.
173
Rai, op cit. f.n.22, p. 28.
174
Ibid.
175
Ibid., p. 30
176
Palden Tsulthim, cho jung kun sal melong (The mirror illuminating all things), (Solan: Bon Settlement,
1971), p 139
177
Five Works of Maitreya are:
1. Mahāyānasūtrālaṅkāra
2. Abhisamayālaṅkāra
3. Dharmadharmātavibhaṅga
4. Uttaratantra
5. Madhyāntavibhāga

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he was given the name of Gyenyen Chophel (dGe bsnyen chos phel)178 He learnt about
Jobo Atīśa from Paṇḍita Smṛti Jñāna, a Paṇḍita invited during the Time of Yeshe Ö179,
from whom he studied Sabda Sūtra.

When Dromtönpa heard that Jobo Atīśa had arrived at Ngari (mnga’ ris), he sought
permission from Lama Setsun to leave and meet Atīśa. The Lama gladly gave
permission. When he reached the destined spot where he was supposed to meet Atīśa, he
couldn’t find his guru there. Atīśa had already left to preach in the village. Even if the
local people assured Dromtönpa of Atīśa’s quick return, Dromtönpa was filled with so
much enthusiasm that he couldn’t wait and went looking for Jobo Atīśa. Fortunately, he
met Atīśa with his entourage on the way. Meenakshi Rai describes the meeting with Atīśa
at length. She records that Both Dromtönpa and Atīśa recognised each other and had
conversation in Sanskrit.180 So Dromtönpa became the heart disciple of Atīśa from then
onwards and received Prātimokṣa vows, Bodhisattva saṃvara and Tantric Samaya from
him. Atīśa then asked him to integrate all the teachings he had given as a path to
liberation, which Dromtönpa did. Apart from them, the teaching of Lam rim and lojong
was given to Dromtönpa.181 Atīśa actually transmitted Lojong teachings of exchange of
self with others in a seal of secrecy. Dromtönpa also gave Lamrim teachings
subsequently to his disciples in public, but passed this mind training (Lojong Teachings)
in secret.182

In pursuance of the Atīśa’s instruction of following monasticism, Dromtönpa

established the Reting (rwa sgreng) monastery in 1056 where he is said to have spent the
last eight years of his life. He gave teachings to his disciples here. After the demise of
Atīśa, Dromtönpa organized his transmissions into the legacy known as “The Four
Divinities and Three Dharmas” - a tradition whereby an individual practitioner could
perceive all doctrines of the sūtras and tantras as non-contradictory and could personally

178
Rai, op cit. f.n.22, p. 33
179
E. Obermiller, The History of Buddhism in India and Tibet by Bu ston, (New Delhi: Paljor Publications,
1999), p. 215. Butön gives an interesting story of Smṛti’s arrival in Tibet. At the time Lhalama Yeshe Ö,
two Paṇḍita (Smṛti Jñānakīrti and Śukṣmadīrgha) were invited to Tibet by the learned Nepalese translator
Padmaruci. But the translator died of cholera in Nepal and the two Paṇḍitas knew no Tibetan so they
wandered in Ü and Tsang. Smṛti Jñānakīrti was forced to become a shepherd in Tanag to sustain his life.
Once he grew acquanted with the language and his talents became known, he visited Kham and conversed
with the learned men there. He is said to have translated his own works as the Catuḥpīṭha Ṭīkā, the Cycle of
Mañjuśrīguhyāpanna, the Mantrarthavipaśyinī.
180
Rai, op cit. f.n.22, p. 35
181
Pabonka, op cit. f.n. 36, p. 70.
182
Ibid., p. 588.

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apply them all as complementary methods for the accomplishment of enlightenment.
Eventually this lineage came to be known as Atīśa’s Kadam Tradition, the Marvellous
Legacy of Seven Divine Dharmas or the Kadampa tradition.183 Snellgrove translates the
word “Kadampa, as “Bound by Command”. According to him, he spent rest of his life in
a secluded meditation.184 The most evident teachings of this tradition were the teachings
on Bodhicitta (later these special presentations became known as Lojong (blo-sbyong)
and Lamrim (Stages of the Path; Skt: mārgakrama) by Atīśa.185

Dromtönpa had many disciples. Among them, three stand prominent. They were also
known as three Kadam brothers. They were Potowa, Phuchungwa and Chengawa.
Dromtönpa transmitted the various lineages of Atīśa by dividing them among these three
Brothers. To one he gave the scriptural traditions, to the second the oral transmissions,
and to the third the pith instructions.

Geshe Potowa (1031-1106) received the entire scriptural teachings and hidden verbal
transmission of both sūtra and tantra from Dromtönpa. Yet at the time the lojong
teachings from Atīśa’s Indonesian master Dharmakīrti were still kept secret.186
Dromtönpa is said to have transmitted the secret lojong teachings to geshe Potowa
only.187 But he is not found in any textual source to have composed any text on lojong
like Langri Thangpa and Chekawa did subsequently. Some of them include, The Hymn of
Praises in Thirty Stanzas, Lam yig and so on. His biographical works are included in the
pha chos segment of the Pith instruction which is one of the three categories of Kadam
lineage. In that segment, he is known to have composed the hymns for Atīśa and his
biography.

Dromtönpa was the real epitome of Bodhisattva Lojong Practice. References of

lojong can be found in his saying also because Chekawa, in his commentary to the Eight
verses, is found to have cited the following from Dromtönpa:

In Kham, I went to visit the teacher Sherapbar (shes rab ’bar), a friend
close to my heart. I went knowing he had not invited me, and he took

183
op cit. f.n. 26
184
Snellgrove, op cit. f.n. 95, p. 131.
185
op cit. f.n. 26
186
Ibid.
187
Pabonka, op cit. f.n. 36, p. 588

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 offense at this and sent me away. He ordered others to remove all my
belongings, and he himself locked me in a dark room. That was when it
became clear whether I had trained my mind in loving-kindness and
compassion, whether the lines “May their suffering ripen upon me; /May
all my happiness ripen upon them” had remained a lie for me.188

Meenakshi Rai, quoting Sangye Gyatso (sangs rgyas rgya mtsho)189 presented his
actual physical practice of tonglen at the time of his death. Her narration is that
Dromtönpa passed away due to the leprosy that he took upon himself which would
otherwise befall others because of their bad Karma.190

5.2 Three Brothers

As we mentioned there were three brothers namely Geshe Potowa, Geshe Phuchungwa
and Geshe Chengawa. Admittedly, there were main disciples of Dromtönpa, but these
three have left the greatest impact of their presence in the Kadampa tradition. When the
Kadampa tradition is mentioned, their names become conspicuous by their presence.
They were therefore popularly known as ‘Three Brothers (ku cheg sum) who held the
teachings of Atīśa as brought down by Dromtönpa in the highest dignity and respect.
They were held by Tibetans to be the emanations of Lords of three families (trikulanātha
of tib: rig gsum mgon po) viz. Mañjuśrī (’jam dpal dbyangs), Avalokiteśvara (spyan ras
gzigs dbang phyug) and Vajrapāṇi (phyag na rdor rje).191 During the time of the three
Brothers, the Lojong teachings were compiled into the text called Stages of the Doctrine
(sTan rim). However, it is said that at that time the lineage of Dharmakīrti, i.e exchange
of self with others, was still kept a secret.192 Dromtönpa transmitted the various lineages
of Atīśa by dividing them between these Three Noble Brothers.

188
Jinpa, op cit. f.n. 3, p. 7
189
Author of Ganden Chos ‘byung from which Meenakshi Rai gleaned the story.
190
Rai, op cit. f.n.22, p. 38
191
Ibid., p. 184
192
op cit. f.n. 26

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5.3 Geshe Potowa

Geshe Potowa was one of the three illustrious brothers. According to Deb ther ngong po
Potowa was born in 1031 AD in the year Iron Female Sheep.193 Meenakshi Rai’s version
is somewhat different. She gives his birthdate around 1027 A.D. She even writes that
Potowa hails from the Bönpo194 family and because the practice performed by his family
didn’t accord with Buddhism, he grew disenchanted with the faith.195

Afterwards, Potowa got ordained under Langtshul Jang (gLan tshul byang) at Dagyab
(brag rgyab) Monastery. There he got the new ordination name Rinchengsal (rin chen
gsal). He used to recite dharanis at the monastery196. Thereupon he made his way
towards Lama Bagom (sBa sgom) and received from him the instructions on meditation
and the advice to carry out the thorough study of the Kadampa teachings. It was Lama
Bagom himself who instructed Potowa to visit Dromtönpa and accept him as his guru. So
at the age of 28, he went to Radreng monastery to visit Dromtönpa.197 Potowa became
imbued with an immense faith and devotion for Dromtönpa. Potowa and his two brothers
who were also Dromtönpa’s disciples came to be called ‘Three Brothers”. From
Dromtönpa, he studied Lamp on the Path to Enlightenment (Tib: jyang chub lam sgron)
of Atīśa. Geshe Potowa received the transmission and responsibility to hold the teachings
of the scriptural traditions which include the six Kadampa treatises198 (kadam sung dug)
and hidden verbal transmission of both sūtra and tantra from Dromtönpa. He also
mastered in its entirety the six main texts of Kadampa tradition. Dromtönpa is said to

193
Reorich (tr.), op cit. f.n. 77, p. 263
194
Often described as the shamanistic and animistic tradition of the Himalayas prior to Buddhism’s rise to
prominence in the 7th century, Bönpo is the Tibetan name for the adherents of the Bön religion. The
founder of this old religion is Tonpa Shenrab mibo, who was believed by the Bön followers to have hailed
from the country Zhang Zhung, a previous kingdom situated in the West of today's Tibet. Both Tibet and
Dolpo were part of this kingdom. The teachings of Tonpa Shenrab were later distributed throughout Tibet
by his adherents. Sources: http://www.tapriza.org/e/kultur/s_reli_01.htm;
http://en.wikipedia.org/wiki/B%C3%B6n
195
Rai, op cit. f.n.22, p. 185
196
Reorich (tr.), op cit. f.n. 77, p. 263
197
Ibid.
198
The six main text of Kadampas are as follows
1. The Bodhisattva Stages (Skt. Bodhisattvabhūmi) by Asaṅga
2. An Ornament of the Mahāyāna Sūtras (Skt. Mahāyānasutrālaṅkāra) by Maitreya/Asaṅga
3. A Compendium of Bodhisattva Trainings (Skt. Śikṣāsamuccaya) by Śāntideva
4. A Guide to the Bodhisattva Way (Skt. Bodhicaryāvatāra) by Śāntideva
5. A Garland of Birth Stories (Skt. Jātakamālā) by Āryaśūra, and
6. The Collected Sayings of the Buddha (Skt. Udānavarga) - the Tibetan Dhammapada by
Dharmatrāta.

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have transmitted the mind training instructions of exchange of self with others
exclusively to Potowa.199

Geshe Potowa was famous throughout Tibet as an erudite scholar who demonstrated
flawless example to other practitioners, stressing the practice of Bodhicitta, the altruistic
mind of Enligtenment.200 According to Kelsang Gyatso, he wrote many books, the
illustrious of which is a text called The Scripture of Examples. In the text he used
everyday experience to illustrate the meaning of Dharma.201 So far no Mind training texts
attributed to Potowa have been found.202 But as far as Lojong or Mind training teachings
are concerned, Geshe Thubtan Jinpa declares, lojong was also reflected in Geshe
Potowa’s teaching which was in the form of letter to his disciple Neusurpa (sNe’u zur pa)
which run thus:

The stages of mind training, once taught in secret,

Are today being proclaimed in public.
The stages of the path meditations that begin with death-
Today not even their names exist anymore.203

After the death of Dromtönpa, Potowa began working for the benefit of others. Later
he built Poto gompa and took up his abode there. The Blue Annals narrates that he had
more than 1000 disciples who constantly followed him and because of him, the fame of
Kadampa reached its zenith.204 But Meenakshi Rai claims he had around 2800
disciples.205 Anyway, among his many disciples, Langri Thang pa and Sharawa were
called the “Great pillars of Ü (dbUs)”206. Potowa is said to have transmitted Mind
training teachings exclusively to these pillars of Ü.207 Potowa passed away at the age of
73 in 1131 A.D.208

199
Jinpa, op cit. f.n. 3, p. 315. This is as recorded by Sangye Gompa (1179-1250), whose Public
Explication of Mind Training is included in Mind Training: The Great Collection.
200
Geshe Kelsang Gyatso, Eight Steps to Happiness: The Buddhist Way of Loving Kindness, (New Delhi:
New Age Books, 2002), p. 11
201
Ibid.
202
At least, my research couldn’t find one. Because hitherto, the teaching was transmitted orally.
203
Jinpa, op cit. f.n. 3, p. 7. The full text of this letter, according to Thubten Jinpa was given in Yeshe
Dondrup’s Treasury of Gems (p. 169).
204
Reorich (tr.), op cit. f.n. 77, p. 269
205
Rai, op cit. f.n.22, p. 191
206
Reorich (tr.), op cit. f.n. 77. p. 270
207
Jinpa, op cit. f.n. 3, p. 315
208
Reorich (tr.), op cit. f.n. 77, p. 270

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5.4 Geshe Langri Thangpa

Langri Thangpa was a Kadampa monk well known for his illustrious succinct
composition of Lojong text, Eight Verses on Training Mind (blo sbyong tshig brgyad
ma). The sources for his biography are Go Lotsava’s deb ther ngong po, Kadampa School
in Tibetan Buddhism by Meenakshi Rai, Kunsang Lama’i Shelung (kun bzang blama’i
shal lung) , a Nyingma text for ngöndro (sngon ’gro) practice, also has a brief story of
Langri Thangpa. Geshe Kesang Gyatso also gives the detailed biography of Langri
Thangpa. Following is his biography based on these sources.

Langri Thangpa was born in central Tibet in 1054 AD.209 He was also called Dorje
Senge (rDo rje seng ge)210. The glossary in the Nyingma text Kunsang Lama’i Shelung
mentions that he became known as Langri Thangpa because he founded the Lang Thang
(gLang thang) monastery, situated to the northeast of Lhasa.211 He was a disciple of
Geshe Potowa, one of the principal disciples of Dromtönpa, founder of Kadampa sect in
Tibet.

Geshe Potowa’ disciples namely Geshe Langri Tangpa and Geshe Sharawa were
called Great Pillars of Ü.212

Langri Tangpa was widely respected throughout Tibet as a holy person, and was
recognized by many great meditators as an emanation of Buddha Amitābha.213 It was also
said that he was a reincarnation of Kawa Palchegs (sKa ba dpal brtsegs), a great
translator contemporary with King Thri Srong Detsan (Khri srong lde btsan).214 Since
childhood he always behaved in a humble manner and viewed others as important and
worthy of respect. He appeared to be very poor to the people almost like a beggar.

209
The date is based on deb ther ngong po. It doesn’t specify the exact birthplace of Langri Thangpa. Ibid.
But in the later part of the account, The Blue Annals mentions Langri Thangpa and Sharawa as being called
“The Great Pillars of Ü”. So judging from that account, we can surmise he belongs to Ü province of Tibet.
At least Geshe Kelsang Gyatso roughly recognizes the Central Tibet as his birthplace. The biography of
Langri thangpa is given in the book “Eight Steps to Happiness” by Geshe Kelsang Gyatso, which is also
available on the web, http://joyfulpath.tripod.com/dharma/Stories/langri_tangpa.htm.
210
Ibid..
211
Padmakara (tr.), op cit. f.n. 44, p. 419. It is a translation of Kunzang Lama’i shelung ngondo.
212
deb ther ngong po gives the long list of Geshe Potowa’s disciple including Geshe Langri Thanpa and
Sharawa who were called Great Pillars of Ü. See: Reorich (tr.), op cit. f.n. 77, p. 270. But Geshe Kelsang
Gyatso calls them the sun and moon disciple instead. Log on tohttp://joyfulpath.tripod.com/dharma/Stories/
langri_tangpa.htm.
213
Reorich (tr.), op cit. f.n. 77, p. 271.
214
Rai, op cit. f.n.22, p. 193

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Inwardly, however, he was accustomed to the practice of accepting defeat and offering
the victory to others. He meditated day and night on compassionate mind (Bodhicitta)
and the suffering of sentient beings. He is even said to have memorized the six main
kadampa texts and Atīśa’s Lamp on the Path to Enlightenment. He received instructions
on Mind training from Geshe Potowa which was transmitted to him directly by
Dromtönpa.215 But he also received teachings from Geshe Phuchungwa, one of the three
brothers and Kham Lungpa.216 According to Go Lotsava, he was a disciple of Neusurpa
as well.217

Langri Thangpa always had an unsmiling and sad expression. So he was nicknamed
'Grim Face’.218 He is said to have been asked the reason for his making dark face all the
time and he is reported to have said, “How could my face be bright and cheery when I
think about all the sufferings in the three worlds of saṃsāra?” He is said to have laughed
only once when he saw the jocular behavior of a mouse. He saw the mouse trying to
move a turquoise that was on his maṇḍala. But it could not lift the jewel on its own, so it
called, “Tsik! tsik!,” and another mouse came along too. One mouse pushed the turquoise
while the other pulled. That made Langri Thangpa smile.219

But people gradually came to understand the real cause behind his gloomy
appearance and they were devoted to him. They made many offerings to him, but he
would distribute them among his fellow monks and especially offered to his guru Geshe
Potowa.220 Prior to the demise of Geshe Potowa, Langri Tangpa is said to have made a
couple of promises in front of him: to part with all his possessions, and not to stay in any
one place for long.221 Later he was offered a site known as Langthang where he built a
large monastery222 which accommodates two thousand monks.223

Langri Tangpa was also a great scholar and practitioner. His main practices are said
to have been exchanging self with others, accepting defeat and offering the victory, and
bodhicitta. By teaching these practices to others he led many thousands of disciples to
enlightenment. Later he composed the illustrious lojong text Eight Verses of Training

215
Ibid., p. 194
216
Ibid.
217
Reorich (tr.), op cit. f.n. 77, p. 271
218
Kelsang, op cit., f.n. 200, p. 13
219
Padmakara (tr.), op cit. f.n. 44, p. 99
220
Rai, op cit. f.n.22, p. 194; Kelsang, op cit., f.n. 200, pp. 14-15
221
Kelsang, op cit., f.n. 200, p.15
222
Rai, op cit. f.n.22, p.194
223
Ibid., p. 15

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Mind, summarizing the essence of Bodhisattva practice from his own experience. That
Lojong text will be analytically studied in the next chapter.

Having worked relentlessly for the benefit of sentient beings, he finally passed away
at the age of 73 in 1131 AD.224 According to Kesang Gyatso, he later reincarnated as Je
Tsongkhapa’s principal disciple Khädrubje (mKhas grub rje), as Gyalwa Ensäpa (rGyal
ba dben sa pa), and as the first and second Panchen Lamas (Pan chen bLama).225

5.5 Geshe Sharawa

Geshe Sharawa226 was also a disciple of Potowa. Collectively Geshe Langri Thangpa and
Geshe Sharawa were known as Great Pillars of Ü. Geshe Sharawa was born in 1071 AD
as son of a nomad at Jyang Rom po (byang rom po).227 But he didn’t stay at home and
made his way straight to Geshe Potowa from whom he received ordination. He is said to
have stayed with Geshe Potowa for eighteen years, learning from him several teachings
and discourse on six original Kadam texts and also stages of the Path to
Enlightenment.228 Obviously, he also received teachings on Mind Training from Geshe
Potowa and others from his two brothers–Geshe Phuchungwa and Chengawa. There is an
interesting story that concerns the Geshe Chekawa’s meeting with Sharawa on the Mind
training subject which will be narrated later in the biography of Geshe Chekawa. The
story reveals how Sharawa established himself as a guru of Geshe Chekawa on Mind
training.

Sharawa is said to have known Kangyur (bKa’ ’gyur) by heart and composed
Sādhanas and get Śikṣāsamuccaya of Śāntideva to be translated into Tibetan.229
According to deb ther ngongpo, he was known to have had about 3600 disciples.230
Meenakshi Rai gives a contrasting version. According to her, he had 3000 disciples.231
Sharawa devoted his life to the welfare of sentient beings and finally passed away at the
age of 72 in 1141 AD.232

224
Reorich (tr.), op cit. f.n. 77, p. 270
225
Kelsang, op cit., f.n. 200, p. 17
226
Interestingly, Meenakshi Rai gives the biographical details of two Sharavas. For convenience of
recognition, she names another one, ‘the latter Sharawa’. The latter Sharawa was not the person we are
dealing right now. See: Rai, op cit. f.n.22, p. 196
227
Reorich (tr.), op cit. f.n. 77, p. 271.
228
Rai, op cit. f.n.22, p. 195
229
Ibid.
230
Reorich (tr.), op cit. f.n. 77, p. 271.
231
Rai, op cit. f.n.22, 195
232
Reorich (tr.), op cit. f.n. 77, p. 272

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5.6 Geshe Chekawa

According to the Blue Annal, Geshe Chekawa Yeshe Dorje was born in 1101 AD in
Luro233. His family name was Jya (bya). Geshe Chekhawa is said to have originally
belonged to the old tradition of Tibetan Buddhism, the Nyingma tradition and possessed a
deep devotion to Dharma even from Childhood234. Afterwards, he received instructions
from Rechungpa (Ras chung pa), one of Milarepa (Midla Ras pa)’s main disciples.235

He received the name Yeshe Dorje (ye shes rdo rje) when he was ordained by Tse ber
wa (rTse ber ba) at the age of twenty one at Nyal (gNyal). At twenty three he became
fully ordained.236 At Yarlung he received commentaries on the abhidharmasamuccaya by
Asaṅga. At Nyal, he heard the teachings of Eight Verses on Training Mind by Langri
Thanpa from Chakshingwa (lcags zhing ba). According to Sangye Gompa, this also
played an important role in developing admiration for the Kadam Lineage.237 Specially
two lines in the sixth verse caught his attention:

May I accept defeat

And offer the victory to others.238

Although Chekawa already had a profound knowledge of the doctrine, his mind was
deeply influenced by these words. He asked Geshe Chagshingwa who had written those
verses. Chagshingwa answered the verses were authored by Geshe Langri Thangpa. So
from that time on, he had a great desire to meet Geshe Langri Thangpa and request
teachings from him.239 For four years, he studied under teachers like Dolpa and
Lungmepa (lugs smad pa) until he turned thirty, all the while with fervent yearning for
the Kadam teaching of Mind training.240
233
Ibid., p. 273. Meenakshi Rai also follows the same date. But her treatment of Chekawa’s biography is
rather brief. See: Rai, op cit. f.n.22, pp. 196-197.
234
Jinpa, op cit. f.n. 3, p. 315. Jinpa’s book contains public Explication of Mind Training. The author
Sangye Gompa was silent about his being Nyingma at first.
235
Geshe Kelsang Gyatso, Universal Compassion, (New Delhi: Motilal Banarsidass, 2002), p. 3. The story
about Chekawa, extracted from this book is also available on the website: http://joyfulpath.tripod.com/-
dharma/Stories/Chekawa.htm. Here Go Lotsava had a different version. According to him, since his
childhood, Chekawa had been a disciple of Rechungpa of Loro.
236
Rai, op cit. f.n.22, p. 196
237
Jinpa, op cit. f.n. 3, p. 316. Geshe Kelsang Gyatso had a slightly different version. But it lacks any
source. According to him, Chekawa found a short text Eight Verses of Training the Mind in the Geshe
Chagshinpa’s room.
238
This is the seventh line of the Eight Verses of Training Mind. See the textual analysis of Seven Point
Mind Training by Chekawa in Chapter 6 of the same thesis.
239
Kelsang, op cit., f.n. 235, p. 3
240
Reorich (tr.), op cit. f.n. 77, p. 273. Interestingly, the name of the teacher who referred Chekawa to
Langri Thanpa’s Eight verse was anonymous in the Blue Annals translated by George Roerich.

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 Geshe Chekawa then made his way to Lhasa searching for more teachings on mind
training. He was told by someone that because a spiritual master of Mahāyāna should be
worthy of esteem, he should look for Sharawa. As instructed, he set out to meet Sharawa,
who was living at the house of Sho in Lhasa. When Chekawa approached, Sharawa was
giving a teaching on the levels of those who aspire for personal liberation241. In the
beginning, Chekawa didn’t seem to be impressed, because he still was unable to discover
what he was searching for so impatiently. Not even a name of the mind training was
mentioned in his lecture. Thereafter, he became bewildered and started thinking whether
such a practice of mind training still existed and whether this master had the Mind
Training lineage.242

One day, Geshe Chekawa approached Geshe Sharawa as he was circumambulating a

stūpa243. With due respect, Geshe Chekawa made prostrations and spreading his upper
garment on the ground, he entreated, “Please sit down for a while. I have something to
ask you.” Geshe Sharawa responded rather abruptly, “All the teachings have been given
already, is there still anything that you didn’t understand?' Then he unveiled his curiosity
about Mind training saying, “There is a verse on Mind training. I respect it very much.
Does this practice constitute a correct path?” Geshe Sharawa replied, ‘Certainly, there is
not a question of a path that may be applied or not. If you wish to attain Buddhahood, that
is something else. But as long as you do aspire for it, it is impossible to become fully
enlightened without relying on this path. This is enough for you to know.”244 Geshe
Chekhawa then asked where this practice was taught in the scriptures, and Geshe
Sharawa replied by quoting two lines from Nagarjuna's 'Precious Garland (Ratnāvalī)

May their negative actions ripen upon me

And may all my virtues ripen upon them.245

Implicit in these words is the wish to accept defeat oneself and offer the victory to
others. Then Chekhawa requested Geshe Sharawa to give him full instructions on this
practice. Chekawa is said to have searched for this instruction along for nine full years.246

241
This is a English translation of Asaṅga’s famous text ‘Śravakabhūmi’
242
http://lamrim.co.za/doc/RRGesheChekawa.pdf. The story of Chekawa in this website is extracted from
“Mind Training like the Rays of the Sun.”
243
Sangye Gompa’s account says that it was a Śatasāhasrikā Prajñāpāramitā scripture that he was
circumambulating. See: Jinpa, op cit. f.n. 3, p. 317. According to Go Lotsava’s account, it is a stūpa that he
circumambulated. See: Reorich (tr.), op cit. f.n. 77, p. 274.
244
Jinpa, op cit. f.n. 3, p. 317
245
Hann (ed.), op cit. f.n. 62
246
Jinpa, op cit. f.n. 3, p. 318

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According to the Blue annals, Geshe Sharawa constantly taught him the teaching of Mind
Training for 13 years247 and an understanding was born in Chekawa’s mind. Later he is
mentioned to have written following sentence of Lojong:

Because of my great selfishness, I had made a request for the secret

precepts in order to subdue egotism without distinguishing between
happiness and misfortune, and evil words. Now even if I were to die, I
would not regret.248

Go Lotsava, author of debther ngon po assumed that these teachings on Lojong do

not seem to have been given by Sharawa to any others except Chekawa.249

According to Sangye Gompa, Chekawa after leaving Sharawa tried his best to raise
the topic of Mind training, but to his utter despair, nobody could understand what Mind
training is all about. Some had only heard about the name of the teaching before.250

Thus until this time the instructions on training the mind had not been taught openly
but had remained a secret lineage. Since it was necessary to possess a certain degree of
faith before practicing these instructions, Geshe Chekawa at first taught them only to his
closest and most receptive disciples.

This was a time when leprosy was widespread in Tibet because doctors were unable
to cure it. One day Geshe Chekawa met some lepers and decided to instruct them in the
practice of training the mind, and especially in the practice of taking and giving (tonglen).
Through engaging in these practices many of the lepers were quickly cured of their
disease. News of this spread rapidly and many other sufferers came to see Geshe
Chekawa, whose home soon took on the appearance of a hospital. As a result, Geshe
Chekawa’s teachings became known among Tibetans as ‘the Dharma for leprosy’.251

247
Geshe Kesang Gyatso writes Chekawa spent with Sharawa for 12 years. See: Kelsang, op cit., f.n. 235,
p. 4.
248
Reorich (tr.), op cit. f.n. 77, p. 274
249
Ibid., p. 275
250
Jinpa, op cit. f.n. 3 p. 318
251
Ibid. This tonglen practice first introduced to the patients of lepers by Chekawa is now widely
recommended by the dying patients by Tibetan Gurus in the hospice. The patients who are certain to die of
different incurable disease or old age are taught this method of giving and taking. In this way, they become
successful in loosening up their ego grasping and becoming indifferent to hope and fear any more. So they
happily face death.

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 Geshe Chekawa then went to Dre (bre), where he at first proclaimed
straightforwardly that the Mind training teaching was not to be taught to the people
publicly, so he taught it deliberately to on a few capable or gifted disciples. Later he is
said to have announced publicly saying, “Since it is not possible to determine who might
have realization or be capable and who might not have or not be capable, it is not proper
to transmit this Mind training teaching only in secret. I will now expound it to all
publicly.”252 Accordingly, with a sincere desire to benefit all sentient beings, he
organized the root text of Atīśa on Mind Training into the famous text ‘Seven Point Mind
Training Practice (blo sbyong don bdun ma)’ by adding some verses certainly.253 While
presenting the biography of Chekawa, as a conclusive remark, Sangye Gompa
emphatically gave the importance of Mind training with this note:

“So this is the uncommon Mahāyāna path not to be found elsewhere.

Among the teachings, none is more profound and vast than this. Even the
great spiritual teacher Chekawa sought guidance of nearly eighty teachers
until he found this Mind training teaching through Sharawa. The more
teachings and instructions he received, the more he felt, “Where can I find
some other instructiosn for the attainment of Buddhahood,” and thus he
never felt completely satisfied. However, upon finding this instruction
from Sharawa, he felt, “Oh this is it: No other teaching anywhere is
superior to this,” and felt decisive.254

So according to Sangye Gompa, if one has this teaching, although he or she may
appear ordinary to others’ eyes, whatever he or she does can become nothing but a cause
for attaining Enlightenment; everything turns into a great act.255

Geshe Chekawa is also said to have established a monastery called Chekha Nyingma
at Maldol (mal grol) where lived 800 monks. He lived for seventy five and passed away
in 1974.256

252
Jinpa, op cit. f.n. 3, p. 318
253
Scholars like Allan Wallace and Pema Chödrön and other writers are invariably found to have said that
Seven Point Mind Training Practice was composed by Geshe Chekawa. Based on Lojong Gyatsa. and
others I felt that it was composed by Atīśa himself and later transmitted in written form by Geshe Chekawa.
254
Jinpa, op cit. f.n. 3, p. 319
255
We can also find this expression in the the one of the Seven Points of Lojong Don dun ma, that is,
Transform everything into the path to enlightenment. See the textual analysis of Seven Point Mind Training
by Chekawa in Chapter 6 of the same thesis.
256
Rai, op cit. f.n.22, p. 197. The Blue annal gives his demise date 1175. Reorich (tr.), op cit., f.n. 77, p.
276

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 His most illustrious student was Se Chilbuwa who is believed to have constructed two
monasteries Chekawa Sarma and Chilpu at Lungshod. Se Chilbuwa provided
commentary to his guru’s Seven Point Mind Training Practice.

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 CHAPTER 6

A STUDY ON THE CONTENTS OF

TWO PIONEERING TIBETAN WORKS ON LOJONG

The mind training teachings transmitted by Atīśa was subsequently compiled together in
a separate genre of literature called Lojong Literature. But before the compilation into the
separate genre, these teachings were compiled into the text Stages of the Doctrine (bsTan
rim). As already noted, the Lojong teaching came down to Geshe Chekawa from Atīśa
through Dromtönpa, Potowa, Langri Thangpa, Sharawa. Chekawa gave this instruction to
Se chilbuwa (se spyil bu ba chos kyi rgyal mtshan) (1121-89). Before Langri Thangpa
composed Eight Verses on Training Mind, Geshe Khamlungpa Shakya Yonton (Sha kya
yon tan) already is known to have written Eight Sessions for Training the Mind (bLo
sbyong thun brgyad ma).257 But the text couldn’t come to the limelight as Eight Verses on
Training Mind and the Seven Point Mind Training Practice did. It doesn’t mention about
the practice of exchange of self with others because up to that time that particular practice
was kept under the seal of secrecy. All these Lojong transmissions are compiled in the
anthology A Hundred Texts on Training Mind (bLo sbyong brgya rtsa)258. Although, as
noticed in the bLo sbyong brgya rtsa, there are already too many works on Lojong by
different masters, the contents of two most pioneering and famous Lojong texts by Geshe
Langri Thangpa and Geshe Chekawa, namely Eight Verses on Training Mind (bLo
sbyong tshig brgyud ma) and Seven Point Mind Training Practice (bLo sbyong don bdun
ma) are studied here.

6.1 Eight Verses on Training Mind

Composed by the Buddhist Master Langri Tangpa (1054-1123), Eight Verses for
Training the Mind (hereafter EVTM ) is a highly revered text from the Mahāyāna Lojong
(mind training) tradition. This Lojong instruction goes back over 800 years following the
introduction of the Kadampa School by Atīśa when Geshe Langri Thangpa set down
these extremely profound teachings in brief form. These instructions offer essential

257
Rai, op cit. f.n.22, p. 150
258
But Lojong Gyatsa (bLo sbyong brgya rtsai) translated by Thubten Jinpa under the title, “Mind
Training: The Great Collection” doesn’t have 100 lojong texts. He has given only 43. He might have
selectively compiled the lojong texts from the original bLo sbyong brgya rtsa.

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practices for cultivating the awakening mind of love, compassion, and wisdom. This
eight-verse Lojong teachings enshrine the very heart of Dharma, revealing the true
essence of the Mahāyāna path to liberation. EVTM is known as bLo sbyong tshig brgyad
ma in Tibetan.

EVTM’s commentary was for the first time composed by Geshe Chekawa Yeshe
Dorje. The authorship of the commentary which is entitled “A Commentary on ‘Eight
Verses on Mind Training’” is known from its colophon.259 The commentary is included
in the Great Collection of Mind Training (blo sbyong brgya rtsa). Chekawa is said to
have been impressed immensely from the verses of EVTM, especially the second last
verse which features the tonglen practice:

In brief, I will train myself to offer benefit and joy

To all my mothers, both directly and indirectly,
And respectfully take upon myself
All the hurts and pains of my mother

Eight Verses on Mind Training (verse no. 7)

His Holiness the Dalai Lama refers to this work as one of the main sources of his own
inspiration and includes it in his daily meditations.260 In his words:

It could be said that The Eight Verses for Training the Mind contains
within them the entire essence of the Buddha’s teachings in a distinct
form.261

There have been many translations, especially in recent years, largely on account of
its popularity with His Holiness the Dalai Lama, who has taught it on numerous
occasions all over the world. Historically however, EVTM received less attention and
inspired fewer commentaries than related works such as the Seven Points of Mind
Training attributed to Geshe Chekawa.

259
Jinpa, op cit. f.n. 3, p. 289.
260
Source: http://www.snowlionpub.com/pages/N55_8.php. It is a online Snowlion Newsletter which
advertises the new book on Eight Verses on Training Mind by Langri Thangpa. Commentator is Geshe
Sonam Rinchen.
261
Source: http://www.snowlionpub.com/search.php?isbn=EIVECD

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 As the title itself suggests, the instruction is composed of eight profound verses. As
already noted, the Lojong teachings consist in two types of Bodhicitta, here also, verses
from the first through the seventh are associated with the Relative Bodhicitta, whereas in
the final verse, there is a reference to the ultimate Bodhicitta.262

The first verse has the core essence of Mahāyāna practice, i.e. to hold all sentient
beings as supremely dear. It attaches more importance to them than the wish-granting
jewel (cintāmaṇi ratna). The wish-granting jewel is considered as a precious object that
can fulfill any worldly desire. But sentient beings are even dearer than them, so the verse
says because in Mahāyāna Buddhism, sentient beings are held to be the main source for
one’s enlightenment. Highlighting their importance in the pursuit of the supreme goal or
Buddhahood, the Dalai Lama emphasizes that initially one gives rise to the thought of
enlightenment (bodhicitta) in dependence on them; in the middle, in relation to them, one
plants the virtuous seeds and increases this good mind further and further and finally in
the end for their sake one achieves Buddhahood.263 In Śāntideva’s Bodhicaryāvatāra also
can be found many similar verses which lay tremendous emphasis on the generation of
Bodhicitta and importance of sentient beings. In his commentary, Geshe Chekawa gives
another interesting analogy between the wish-fulfilling gem and the sentient beings.
According to his example, when the gem is submerged in the mire, it cannot cleanse
itself. But only if a person washes it with scented water, it can become a source of all
earthly wishes. Similarly the sentient beings afflicted with the various defects of cyclic
existence cannot free themselves. Only with our help, all the benefits both immediate and
ultimate264 can issue from them.265

The second verse stresses the urgent need to shatter one’s ego or the tendency of
being superior to others in the Bodhisattva practice. This practice is portrayed as a sharp
contrast with the human being’s general attitude of looking down upon others. Geshe
Chekawa in his commentary to this verse gives admonition that wherever we are and
whomever we interact with, we should train to view ourselves, in all possible ways, as
lower and to respect others from the depths of our heart.266 The verse uses “from the
depth of our heart”. It indicates that this should not be done only with mouth whereas the
262
The Dalai Lama, His Holiness, Four Essential Buddhist Commentaries, (Dharamsala: Library of Tibetan
Works and Archives, 1982), p. 87
263
The Dalai Lama, His Holiness, Kindness, Clarity and Insight, (Ithaca: Snow Lion Publications, 1988),
p. 104
264
Immediate benefit is the mundane benefits like, happiness, gain etc, also called abhyūdaya and the
ultimate benefit is the absolute freedom from suffering or nirvana a.k.a niśreyasa.
265
Jinpa, op cit. f.n. 3, p. 278
266
Ibid.

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mind is full of hypocrisy or evil thoughts. In Mahāyāna Buddhism, pride which instigates
a person to view oneself as superior and others as inferior is considered to be a major
obstacle to the development of Bodhicitta which is intent on respecting and cherishing
others. Maitreya’s Mahāyānasūtrālaṅkāra also supports this point in the following way:

The bodhisattva who is conceited

Remains far away from enlightenment.267

The third verse articulates the need to examine in all the thoughts and activities in
order to make sure no affliction of any sort arise in the mind because of its vicious quality
that is intent on endangering both oneself and others. So Langri Thangpa’s instruction is
to confront it directly and avert it. In the commentary, Geshe Chekawa’s commentary
explains the need to be always vigilant and alert so that the afflictions (kleśas) do not
arise unnoticed. Otherwise these afflictions will proliferate in the mental continuum;
emotions like anger will also increase exponentially. Śāntideva compares these afflictions
to the enemy and warn against bowing before this enemy at any cost. So he declares in
his Bodhicaryāvatāra:

I may be slain or burned alive;

Likewise I may be decapitated;
Under no circumstance shall I
Bow before my enemy, the afflictions.268

It is said that worldly enemies harm only one’s body, life and wealth, whereas the
afflictions create immeasurable suffering in this cycle of existence. About this, Śāntideva
again says:

Even were all the gods and demigods

To rise up against me as my enemies
They could not drag me and cast me
Into the blazing fire of the etern
al hells.

267
P. L. Vaidya (ed.), Asaṅgaviracita Mahāyānasūtrālaṅkāraḥ, (Darbhanga: Mithila Institute, 1970), p. 50.
The Sanskrit verse is: paśyatāṃ gurutvaṃ [tāṃ] dīrghaṃ nimittaṃ vīryamātmanaḥ | mānināṃ
bodhisattvānāṃdu [du]re bodhirnirūpyate.
268
Vaidya, op cit., f.n. 39, p. 46. The Sanskrit verse is: galantvantrāṇi me kāmaṃ śiraḥ patatu nāma me |
na tvevāvanatiṃ yāmi sarvathā kleśavairiṇām || 4: 44 ||

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 Yet this powerful enemy, my afflictions
Can fling me instantly
Where even mighty Mount Meru
Would be crushed into dust upon contact. 269

Geshe Ben (’ban gung rgyal) (circa.11th century) was a great Kadampa master who
was known throughout Tibet for his success in this practice of capturing the inner
enemies i.e. afflictive thoughts. It is relevant here to show how he remained aware of the
subtlest afflictive thoughts and curbed them as soon as they arose.

One day, Geshe Ben was told that his sponsors would visit his monastery. Early in the
morning, he got up and kept himself busy with the monastery cleaning activity. He
arranged the offerings on the altar of his shrine. Suddenly, he thought, “Why I am doing
this. Is it not for attracting the sponsors in order to get more financial support? What a
disgusting behavior!”. Then, immediately he picked a handful of dust and threw it all
over the offerings, saying, “Monk, just stay where you are and don’t try to show off!”

It is said that Padampa Sangye270 also heard this story, and is mentioned to have said,
“That handful of dust that Ben Kungyal threw was the best offering in all Tibet!’271

The fourth verse sets forth the method to deal with the beings of unpleasant character
and those oppressed by intense negative karma and sufferings. Geshe Langri Thangpa’s
instruction is to accept them as wish fulfilling jewel. So they should be cherished because
they are rarely found. Clarifying this verse, Geshe Chekawa advises that one should
change one’s way to view them. According to him, strong compassion should be
extended towards them because they, not having accumulated merit in the past,
experience the arising of afflictions without even a trace of control. Due to their negative
karma, they are suffering and their afflictions are bound to lead them to additional
suffering. They are compared to a treasure because according to Chekawa, the friends,
well-wishers only contribute to the development of one’s pride which is considered
obstacle to the Bodhisattva path where as only enemies can really create such
environment in which one can really practice compassion and patience that leads to

269
Ibid. The Sanskrit verse is: sarve devā manuṣāśca yadi syurmama śatravaḥ | te’api nāvīcikaṃ vahniṃ
samudānayituṃ kṣamāḥ || 4:30 || merorapi yadāsaṅgānna bhasmāpyulabhyate | kṣaṇāt kṣipanti māṃ tatra
balinaḥ kleśaśatravaḥ || 4: 31 ||
270
11th century Indian Buddhist practitioner who was contemporary with Milarepa. In Tibet, he founded
the Shi Je lineage and was also a teacher of Machig labdron, founder of chod teachings
271
Padmakara (tr.), op cit. f.n. 44, p. 127

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liberation. Śāntideva also clarifies this point in Bodhicaryāvatāra :

So like a treasure found at home

Enriching me without fatigue,
All enemies are helpers in my Bodhisattva work
And therefore they should be a joy to me. 272

The Dalai Lama explains that in the case of patience, which is one of the six
perfections, without an enemy’s action one cannot practice the dharma leading to
Enlightenment, i.e. the perfection of patience (kṣāntipāramitā).273 Therefore the enemy’s
onslaught is seen in Mahāyāna Buddhism not as the obstacle but as the rare opportunity
to practice patience.

The fifth verse contains the instructions about the tonglen practice with others who
treats one with abuse and slander. The original sources for this practice can be found in
Nāgārjuna’s Ratnāvalī and Śāntideva’s Bodhicaryāvatāra, the references to which have
already been given in Chapter 2. Chekawa’s commentary says that if others slander a
person or speak ill of him out of jealousy or other motives, instead of harboring
resentment, he should refrain from defending himself while blaming others. This practice
is generally seen to be just opposite to the practice people are accustomed to, “tit for tat”
theory. The Lojong practice’s salient feature is to take all the defeat upon oneself and
offer the victory to all others.

His Holiness the Dalai Lama logically presents the rationale behind this practice.
According to him, the meaning of the verse doesn’t mean that one only takes the loss all
the time and purposely seeks out a bad state of life. If circumstances are such that there is
no great fruit to be gained through taking small loss, then one can, without any hatred but
with compassion, respond in a strong manner. To prove this point, he provides one vow
from among the forty six secondary Bodhisattva vows which justify the act of answering
appropriately and halting someone who is engaged in a wrong activity. It is necessary to
stop an evil action that is being done by someone else.274

272
Vaidya, op cit., f.n. 39, p. 109. The Sanskrit verse is: aśramopārjitastasmādgṛhe nidhiribodhithataḥ |
bodhicaryāsahāyatvāta spṛhaṇīyo ripurmama || 6:107 ||
273
The Dalai Lama, Healing Anger: The Power of Patience from a Buddhist Perspective, (New Delhi:
Motilal Banarsidass, 1997), p. 96
274
The Dalai Lama, op cit., f.n. 2639, p. 108

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 The sixth verse presents the forbearance of being unperturbed by harms. It also deals
with voluntarily accepting suffering. This practice is generally seen to be just opposite to
the practice people are accustomed to, i.e. expecting some recognition or reward of any
kind after being of service to someone. In Mahāyāna Buddhist teachings, enemies are
considered to be the greatest teacher for their help in the attainment of enlightenment by
creating an environment conducive to the practice of patience. So they are thus perceived
to be a great teacher. Geshe Chekawa presents Buddhist theory of Karma and its effects
which has a great role to play here. So, according to him, on the one hand, the enemies
are helping a person towards his or her progress towards Enlightenment, they also play a
significant role in effacing one’s previously committed bad karma on the other. 275 The
reference to this point can be found in Bodhicaryāvatāra :

Impelled by my own karma,

[The perpetrators] have brought this harm upon me
Because of this they’ll be in the pits of hell.
So is it not I who has destroyed them? 276

Thus, Śāntideva gives various analogies and experiments to demonstrate how

precious the enemies are and how indispensable, the patience is not only for the
attainment of Enlightenment but also for the peaceful life. The Dalai Lama evaluates it as
a difficult practice but is unavoidable for Enlightenment though.277 To show how difficult
it is to apply it into our lives, he tells an anecdote of person in Tibet who was meditating
on patience. When a passer-by saw him, he conceived an idea of testing how strong his
patience was. So he awakened the meditating person, and asked what he was doing? The
latter replied, he was meditating on patience. The passerby abruptly scolded him for no
reason at all. Then the meditating person flared up and tried to retaliate.278 By this story,
the Dalai Lama tries to show that even if a person claims to be a great practitioner,
because he is always surrounded by the admirers and flatterers, his pride increases and
causes him to be unable to face the slightest bad word spoken against him.

The seventh verse also concerns the tonglen practice. According to the Dalai Lama,
the tonglen practice, which is a special feature of Lojong, is intended to enhance one’s

275
Jinpa, op cit. f.n. 3, p. 278
276
Vaidya, op cit., f.n. 39, p. 109. The Sanskrit verse is: matkarmacoditā eva jātā mayyapakāriṇaḥ | yena
yāsyanti narakānmayaivāmī hatā nanu || 6:47 ||
277
The Dalai Lama, op cit., f.n. 263
278
Ibid. p. 110

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power of compassion and love towards other sentient beings.279 But this verse contains
the term “mother” which is used as adjective for the sentient beings. The theories of
Karma according to the Buddhist teachings tell that all the sentient beings have become
one’s mother in the past lives. So it is said that there is no one in the saṃsāra who has not
become his or her mother in at least one previous life time. That’s why all sentient beings
are viewed as mothers in Buddhism. It seems that this verse is the condensation of all the
previous verses. This verse uses the word ‘secretly’ which implies that this practice of
Lojong may be too difficult for beginners. At the same time it suggests that one should do
this practice without letting others know how great practitioner one is in order to gain
praise or recognition.280 The tonglen practice according to Geshe Chekawa suggests that
one is required to give away such factors of joy as food, medicine and so on while taking
upon oneself all the hurts and pains of sentient beings. However, he says, if one is not yet
able to actually practice this, he should instead perform the taking mentally by engaging
in the meditation of giving and taking and dedicating all the joys of this life.281

Giving emphasis on the importance of Tonglen, the Dalai Lama has recommended the
following motivational method for practicing it.

This person is suffering very badly and, though wanting to gain happiness
and alleviate suffering, does not know how to give up non-virtues and
adopt virtuous practices; hence he/she is bereft of happiness. I will take
this person’s suffering and give this person all of my happiness.282

Jātakas and Sūtras reveal that many Bodhisattvas are even ready to sacrifice their
physical body to others, not just visualize it. The examples can be cited of Śākyamuni
Buddha who fed the flesh and blood of his own body to a hungry tigress when he was
born as Mahāsattva.283 That was a great tonglen practice done by the Buddha himself.
Śākyamuni Buddha has done this kind of practice many times on his Bodhisattva path.284

279
The Dalai Lama, The Power of Compassion, (New Delhi: HarperCollins Publishers, 1995), p.80
280
This statement is a paraphrase of the article on Eight verses on Training Mind. The author of this article
is anonymous. Saved in PDF format, this article is downloaded from the Internet whose address is
http://www.naljorprisondharmaservice.org/
281
Jinpa, op cit. f.n. 3, p. 287
282
The Dalai Lama, op cit., f.n. 263, p. 111
283
For the story of Mahasattva, see : Satyadev Kausik (tr. & ed.), Suvarṇaprabhāsasütram, (Aligadh:
Pathak Prakashan, 1999), pp. 167-194
284
We understand from Jātakas, Avadānas and Sātras how Śakyamuni Buddha had accumulated merits and
wisdom by totally dedicating himself to the benefit of others for three incalculable aeons.

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 All the above 7 verses are presented as Conventional Bodhicitta (saṃvṛtti bodhicitta),
this last verse carries the meaning of Ultimate Bodhicitta (paramārtha bodhicitta) or
wisdom. It talks about wisdom and the eight worldly concerns. The implication that the
verse carries is in terms of method, these practices should be done one-pointedly within
altruistically seeking the benefit of others while being impervious to the influence of the
eight worldly winds - happiness and suffering, gain and loss, praise and blame, fame and
disgrace. The latter part of the verse refers to the factor of wisdom suggesting that one
should practice this by knowing compassion itself, the practitioner of compassion and the
objects of compassion285 are like a magician’s illusions in that they appear to exist
inherently but do not.

Buddhist teachings say that the right motivation is to act exclusively and
compassionately for the benefit of other beings. Geshe Langri Thanpa’s instruction is to
unify Mind training practice with the direct perception of ultimate truth—emptiness.
When one gains realization of ultimate truth, he is supposed to understand the empty,
illusory, and impermanent nature of all existing things.

With this realization, grasping or clinging to external appearances, or being deceived

by them, diminishes, and one then gains liberation from the bondage of attachment and
mistaken views of reality.

Here Lhangri Thangpa’s EVTM shows that a Bodhisattva must practice both wisdom
i.e. Ultimate Bodhicitta and methods i.e Conventional Bodhicitta on the path to
Enlightenment. One without the other is considered a bondage as clarified in
Vimalakīrtinirdeśa Sūtra :

What is the bondage of all bodhisattvas, and what is liberation? Wisdom

awareness not supported by method is bondage; wisdom awareness
supported by method is liberation. Method not supported by wisdom
awareness is bondage; method supported by wisdom awarenessis
liberation.286

285
This is known as trikoṭi pariśuddhi in Sanskrit.
286
Bhiksu Prasadika and Lal Mani Joshi (ed., & tr.), Vimalakirtinirdesasutra, (Sarnath: Central Institute of
Higher Tibetan Studies, 1981), p. 116. The verse is : tatra bandhanaṁ kim? kimmuktiḥ? upāyenānuddiṣṭa
prajñā hi bandhanam| upāyena niṣṭhitaprajñā muktiḥ | prajñā anuddiṣṭopāyo bandhanam | prajñayā
niṣṭhitopāyo muktiḥ |

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6.2 Seven Point Mind Training Practice

Seven Point Mind Training Practice (Hereafter SPMTP) is very popular and influential
Lojong text composed by Geshe Chekawa. It is known as Blo-sbyong don-bdun-ma in
Tibetan. It is so popular that the Lojong is taken to simply denote SPMTP. Actually, the
text was not composed by Chekawa, but he did organize the Root lines of Mahāyāna text
by Lord Atīśa himself whose textual study has already been made in Chapter 3. After
Langri Thangpa, Chekawa was another key personage to present the earliest work by
Atīśa on Mind Training. Its commentary entitled, “A Commentary on the Seven-Point
Mind Training” was written by his own disciple Se Chilbu. Both SPMTP and its
commentary are included in Lojong Gyatsa. It has been already noted in Chekawa’s
biography the conditions that led him to bring out SPMTP. So it can be said that with the
publication of SPMTP, the Lojong teachings became no more secret.

The SPMTP explains the Bodhisattva practice in a nutshell.287 It contains all the
instructions of Eight Verses on Training Mind by Langri Thangpa.

Following the organization of the root lines on mind training into seven key points,
the SPMTP effectively became the root text of Atīśa’s mind training teachings. This short
text attracted numerous commentaries from many great Tibetan teachers. As noted by
Alan B. Wallace288, the order and interpretation of the verses in various writers’
commentary varies from one another. Glenn H. Mullin also observes that though these
texts do not substantially vary in content, they exhibit a different order of lines, and some
versions contain a few additional words. This is because, as he assumes, individual
commentators have the liberty to rearrange text in the best possible way, through which
they can express the essence of the teaching given in the root text.289 Some versions
present practice of saṃvṛti Bodhicitta in the beginning part, while most of others present
paramārtha Bodhicitta in the beginning part.290 Following are the well known ones:291

1. Se Chilbu (Se spyil bu ba chos kyi rgyal mtshan) 12th century - compiled from

287
Khyentse Rinpoche, op cit., f.n. 151, p. v
288
Alan B. Wallace, A Passage from Solitude:Training the Mind in a Life Embracing the World, (Ithaca:
Snowlion, 1992, p. 12. The book is a modern commentary to the Seven Point Mind Training.
289
Glenn H. Mullin, Training the Mind in the great way, (New York, Snowlion Publications, 1991), p. 22
290
As noted by Thubten Jinpa also, the writers from the Gelugpa traditions base their commentaries on
Nam kha Pal’s Rays of the Sun, which accords with the tradition of Sangye Gompa, while most non-Geluk
authors base their version on Thogme Sangpo’s commentary. In this latter text, the training in the ultimate
bodhicitta comes earlier. See: Jinpa, op cit. f.n. 3, p. 578
291
I have adapted the list from Thubten Jinpa’s book. See: Ibid., pp. 11-12

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 Chekawa’s own lectures. (His commentary serves the basis for my content study
of seven point Mind training practice)
2. Thogme Sangpo (Thogs med bzang po)’s (14th century) commentary.
3. Shönu Gyalchok (gzhonu nu rgyal mchog) (15th century) - Compendium of All
Well-Uttered Insights
4. Konchok Gyaltsen (dkon mchog rgyal mtshan) (15th century) - Supplement to
Oral Transmission
5. Radrengpa (ra sgreng pa) (15th century) - Stream of the Awakening Mind
6. Hortön Namkha Pal (hor ston nam mkha’ dpal) (15th century) - Mind Training
Like Rays of the Sun292
7. The First Dalai Lama Gendun Drup (dge ’dun grub) (15th century) - Lucid and
Succinct Guide to Mind Training
8. Khedrup Sangye Yeshe (mkhas grub sangs rgyas ye shes) (sixteenth century) -
How to Integrate into One’s Mind the Well-Known Seven-Point Mind Training
9. Kalden Gyatso (skal ldan rgya mtsho) (17th century) - Dispelling the Darkness of
Mind
10. Yongzin Yeshe’s Gyaltsen (yongs ’dzin ye shes rgyal mtshan) (18th century) -
Essence of Ambrosia
11. Ngulchu Dharmabhadra (dngul chu dhar ma bha dra) (18th century) - Heart
Jewel of the Bodhisattvas
12. Jamyang Khentse (’jam dbyangs mkhen brtse) (19th century) - Seeds of Benefit
and Well-Being

As said earlier, many writers and Tibetan masters of all four sects have written
commentary on this SPMTP. Nowadays, Lojong is taken to mean only SPMTP because
of its popularity and practicality. Many 20th century and modern writers have also come
up with commentary on this illustrious teaching. Following are the list of the
commentators and their titles:

1. Pabonka Rinpoche - Liberation in the Palm of Your hand

2. Dilgo Khyentse Rinpoche - Enlightened Courage
3. Thrangu Rinpoche - Seven Point Mind Training Practice

292
The Mind Training Like the Rays of the Sun (Tib. blo sbyong Nyi-ma’i ’od-zer) exemplifies Tsong-
khapa’s presentation of mind training. The author, Nam-kha Pel, as he mentions in his introduction,
received the lineage of the explanation of Seven Point Mind Training from various sources including Je
Rinpoche, his principal teacher. What is distinctive about this presentation is that he has managed to
combine both the mind training instructions as they are recorded in Geshey Che-ka-wa’s text with the
pattern of the Stages of the Path. For details about this, see : Beresford (tr.), op cit. f.n. 29, pp.8-16

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 4. Jamgön Kontröl Rinpoche - The Great Path of Awakening
5. Chögyam Trüngpa - Training the Mind and Cultivating Loving-Kindness
6. Allan Wallace - A Passage from Solitude; Buddhism with Attitude
7. Pema Chödrön - Start where you are?
8. Geshe Rabten and Dhargyey - Advice from the Spiritual Friend.

Geshe Thubten Jinpa analytically presents two distinct traditions of the teaching of
SPMTP. According to him, one tradition is the northern tradition that stems from Rampa
Lhadingpa, while the other, the southern tradition, stemming from Thogme Sangpo,293.
The root text of SPMTP is very concise, pithy and in a slogan type, so was never meant to
be self-explanatory. Had there been no commentary originally by Se Chil bu, it would
have been almost difficult to understand some of the slogans. For example, here is a
SPMTP slogan:

To synthesize the essence of this practical guidance, apply yourself to the

five powers

So without reading commentary, one cannot figure out what the line says. As Allan
Wallace has also noted, the verses, brief enough to be easily memorized, are intended to
serve as a mnemonic device for the commentary. He further gives his opinion that after
hearing the teachings as oral commentary, then as one recites the verses, the full meaning
comes flooding in from memory.294 So this can be understood as one of the chief features
of not only SPMTP, but the whole lojong practice.

The SPMTP as the title suggests consists of seven points which in turn include 59
short slogans or maxims. The seven points are as follows:

I. Presentation of the preliminaries,

II. Training in the two awakening minds,
III. Taking adversities onto the path of enlightenment,
IV. Presentation of a lifetime’s practice in summary,

293
Jinpa, op cit. f.n. 3, p. 12. Thubten Jinpa also refers to Lechen Kunga Gyaltsen’s Book, Lamp
Illuminating the History of the Kadam Tradition, p. 81. In the note, he also mentions the name of Sumpa
Yeshe Paljor also speaking about two transmissions of the teaching of Seven Point Mind Training. Sumpa’s
Lojong text, Ear-Whispered Mind Training appears in the Lojong Gyatsa. But unfortunately, I couldn’t get
both of the abovementioned books for my research.
294
Wallace, op cit., f.n. 288, pp. 11-12. The book’s second edition has been published with the title,
“Buddhism with Attitude”.

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 V. Measure of having trained the mind
VI. The commitments of mind training, and
VII. The precepts of mind training

Following content analysis of SPMTP is chiefly based on the commentary by Se

chilbu (1121-89)295

I. Presentation of the Preliminary

The first point called ‘Presentation of the Preliminary’ deals with four reminders also
known as (a.k.a) four mind changing practices (bLo ‘gros rnam pa bShi). According to
Namkha Pel, before one can start the main practice of training the mind, he must prepare
his mind by taking up the preliminary practice.296 This involves the contemplating of the
following four.
1. Rarity of Precious Human birth (durlabha manuṣya janma)
2. Impermanence (anitya)
3. Actions and their effects (karma-phala)
4. Suffering of Samsara (duḥkha)

These four mind changing practices serve as a solid foundation for correct perception
and correct spiritual practice. This preliminary teaching is considered to be the very
foundation of the Buddhist path.297 According to Allan Wallace this is the most
fundamental facets of the Lam Rim as well and when a person has this solid foundation,
he or she is well equipped to enter the Seven Point Mind Training practice.298

The first mind changing practice or reminder is Rarity of Human life. In Buddhist
teaching, the human life is considered to be very rare because it is difficult to find a
human life that is endowed with eight freedoms (aṣṭa kṣaṇa) and ten advantages (daśa
sampada)299 divisible into five self -advantage (svasampada)300 and five others advantage
295
Jinpa, op cit. f.n. 3, pp. 86-132
296
Kelsang, op cit., f.n. 235, p. 11
297
http://www.naljorprisondharmaservice.org/pdf/FourThoughts.pdf
298
Wallace, op cit., f.n. 288, p. 17
299
In Śāntideva’s Bodhicaryāvatāra, the commentator gives the list of eight freedom (Skt. aṣṭākṣaṇa doṣa
mukti) which is as follows: Eight freedoms are freedom from : 1. being reborn with wrong views, 2. being
without Buddha’s teaching, 3. being born as an animal, 4. being born as a hungry ghost, 5. being born as a
hell-being, 6. being an uncultured person in a border region, 7. being a stupid and mute person, or 8. being
born as a deity of long life. The Eight freedoms are mentioned in Nāgārjuna’s Suhṛllekha. See: Ācārya
Pema Tenjin, Ācārya Nāgārjuna praṇīta Suhṛllekha evaṃ Bhaṭṭāraka Rendawa kṛta Suhṛllekha

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(parasampada).301

The second reminder is Impermanence. After contemplating on rarity of human

rebirth, one now contemplates on the impermanent nature of all the conditioned things in
saṃsāra.302 So, even if the human life with 8 freedoms and 10 advantages are rare, it is
impermanent. Anytime, it can perish. So Se chilbuwa suggests the practioners to take
advantage of this precious human life and devote themselves to Lojong practice.303

The third reminder is Action and its effect. According to Jewel Ornament of
Liberation, Karma is the motivation and the action it propels. It is done through three
doors of the body: body, speech and mind.304 Buddhist teaching says that there are four
laws of Karma. 1. The Karma is infallible. 2. The results of Karma are augmentative. 3.
The uncommitted karma will not yield its result, and 4. The results of Karma will not
dissipate.305 Without full conviction to Karma and effect, it is taught that one does not
become inclined to the Dharma, wasting away his precious human rebirth idly, engaged
in non-virtuous activities.

Fourth reminder is Suffering of Saṃsāra. Buddhism teaches that since all conditioned
phenomena in saṃsāra are impermanent, they are bound to disintegrate and fall apart
sooner or later. Therefore they don’t have the inherent existence of their own. But due to
ignorance, people cling to them mistaking them of having real existence of their own. But

Sphuṭārthā Ṭīkā, (Sarnath: Central Institute of Higher Tibetan Studies, 1996), pp. 229-230. Also see:
Vaidya (ed.), op cit., f.n. 39, pp. 4-5. The Sanskrit verses of Bodhicaryāvatāra (1/4) are kṣaṇasaṃpadiyaṃ
sudurlabhā pratilabdhā puruṣārthasādhanī | yadi nātra vicintyate hitaṃ punarepyeṣa samāgamaḥ kutaḥ
||1/4||. The meaning of the verse is : It is very difficult to obtain the human life with freedoms and leisures.
It should be made meaningful. If we now are unsuccessful to make most out of it, how could we find this
opportunity again?
300
In The Jewel Ornament of Liberation we can list the five self advantages or opportunities (Skt. sva
sampada) are 1. being human, 2. being born in a central region, 3. having complete sensory faculties, 4.
having reversible Karma (or not having committed five henious sins), 5. having faith in the true doctrine.
See: Konchog, op cit. f.n. 34, p. 60; The Lamrim Chenmo, op cit., f.n. 147, p. 120
301
The five other advantages are that 1. a Buddha has appeared, 2. the sublime teaching is being taught, 3.
the teaching remains, 4. there are those who follow it, and 5. there is caring for others. The parasampada is
listed in Tsongkhapa’s lamrim Chenmo. See: Ibid.
302
Those which are formed by the combination of cause and conditions are said to be conditioned things.
The conditioned things are spoken by Buddha to be impermanent. A verse from Dhammapada is worth
mentioning: sabbe saṅkhārā aniccā’ti yadā paññāya passati. atha nibbindati dukkhe, esa maggo
visuddhiyā. (verse 277: magga vaggo, Dhammapada). Wangchuk Dorje Negi, Dhammapada, (Sarnath:
Central Institute of Higher Tibetan Studies, 2003), p. 396
303
Jinpa, op cit. f.n. 3, p. 90
304
Konchog, op cit. f.n. 34, pp 111-121.
305
Geshe Lam rim, A Necklace of Good Fortune, (Dharamsala: Libraryof Tibetan Works and Archives,
1982), p. 18. In the book, Geshe described Karma and its effect at length.

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sooner or later they have to part with them, and then feel all sorts of suffering. This is a
cycle of saṃsāra in which sentient being transmigrate over and over again. Sentient
beings look for the permanent bliss, but plant the seeds that bring only suffering. On the
other hand, they want to avoid suffering, but their actions keep inviting three types of
suffering306 again and again. So it is necessary to abandon all evils and do every good
actions as Śākyamuni Buddha says:

Abandon all evil doings

Practice only virtue
And subdue your mind
This is Buddha’s teaching.307

In order to gain peace and mental well being, one is taught to contemplate upon
suffering. This contemplation is supposed to lead to the development of a deep
renunciation of the causes of one’s suffering and deep compassion for all beings who
experience suffering. According to Lam rim Buddhist teaching, renunciation is followed
by the refuge in the triple gem: Buddha, Dharma and Saṅgha and generation of
Bodhicitta.308

That’s why the first message of the Seven point Mind Training practice says,

1. First train in the preliminaries

II. Training in the two Awakening Minds (Bodhicitta)

The second point, the training in the two Awakening minds (Bodhicitta) is the main
practice of Lojong. It has two parts: the ultimate mind (paramārtha bodhicitta) and
conventional mind (saṃvṛtti bodhicitta). These two types of Bodhicitta have already
described in the chapter 2. Still for recapitulation, the ultimate bodhicitta is described to
probe the nature of reality to realize its emptiness, and relative bodhicitta aspires to attain

306
Three types of suffering are 1. Suffering of Suffering (duḥkha duḥkhatā), 2. Suffering of Change
(vipariṇāma duḥkha), 3. Suffering of Conditioned existence (saṃskāra duḥkha). See: Konchog, op cit. f.n.
34, pp. 95-109
307
Wangchuk, op cit., f.n. 302, p. 276. The verse is : sabbapāpassa akaraṇaṁ kusalassa upasampadā |
sacittapariyodapanaṁ, etaṁ buddhāna sāsanaṁ ||
Buddhavagga : verse no. 183
308
Konchog op cit. f.n. 34, p. 28

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full awakening out of great compassion and loving kindness that triggers off a
Bodhisattva to the actual practice of six pāramitās. This second point includes both of
these bodhicitta, beginning first with ultimate bodhicitta and 9 maxims altogether. The
second heading deals with relative and ultimate bodhicitta in 9 maxims. The first 5 verses
are connected with Ultimate Bodhicitta. Generally, the Buddhist texts describe relative
Bodhicitta before the latter. Why Geshe Chekawa gave priority on Ultimate Bodhicitta
over the relative one seems to be answered by Thrangu Rinpoche. According to him, the
mind should be calm and fortified by wisdom. With afflicted mind, one cannot have
compassion for others. That’s why one should train in Ultimate Bodhicitta first then
proceed to the Relative one.309 However, in Mind Training Like the Rays of the Sun, they
are presented in their due order. It explains conventional Bodhicitta first, then starts
dealing with the ultimate one.310

The ultimate Bodhicitta section has the following 5 points:

1. Train to view all phenomena as dreamlike.

2. Examine the nature of unborn awareness.
3. The remedy, too, is freed in its own place.
4. Place your mind on the basis-of-all, the actual path.
5. In the intervals be a conjurer of illusions.

Regarding the first maxim Train to view all phenomena, Se Chilbuwa explains that
this entire world of the external environment and the beings within it which are by nature
mere appearances, are nothing but apparitions of one’s own deluded mind. Thus, as he
concludes, not even a single atom exists with a reality separate from the mind.

As for the maxim Examine the nature of unborn awareness, Chekawa now moves on
to the mental phenomena. He conveys the message from the verse that mind is not
created by anything else and is beginning less. It is self-cognizant, empty and free of all
dichotomies. It has no shapes, no color and no characteristic. Alan Wallace311 uses the
term rigpa for this mind which is distinguished from the thinking mind. It is taught that
because one cannot see the unborn nature of mind, he or she becomes deluded into

309
http: //www.kagyu.org/slogan/index.php
310
Beresford (tr.), op cit. f.n. 29, pp. 3-5.
311
Ibid. p. 33. Ven Tsokny Rinpoche says that rigpa has three qualities. 1. It is empty, 2. It is cognizant and
3. It has unlimited capacity. See : Tsoknyi Rinpoche, Carefree Dignity, (New Delhi: Rupa & Co., 1998), p.
20.

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thinking that thoughts have their own independent entity and that’s why we suffer. This is
reflected in the words of Dilgo Khyentse Rinpoche :

We, on the other hand, have not understood the empty nature of the mind
and so, when bitten by even a small insect, we think, 'Ouch! I've been
bitten. It hurts!' or, when someone says something unkind, we get angry.
That is a sign that we have not realized the mind’s empty nature.312

Third, The remedy, too, is freed in its own place deals with the empty nature of all the
thoughts irrespective of whether they are good or bad. Chekawa’s admonition is that
when they are grasped, they appear to be solid. So the best way, according to him, is to
realize its empty nature, it will disappear by itself. As Dilgo Khyentse describes this
point,

Thoughts, being without substantial nature, do not stay very long. Any
thought or antidote - even the thought of emptiness - is itself by nature
empty without substantial existence. 313

The Fourth, Place your mind on the basis-of-all, the actual path alludes to the store
consciousness of sentient beings. It contains all the imprints of past actions both good and
bad, thus forming bases for rebirth. It is well described in Yogācāra Buddhism with other
two, kliṣṭa and pravṛtti314. But here, it is denoted as the nature of one’s mind. Geshe
Chekawa’s instruction is not to fixate on the thoughts, just rest in the nature of mind or
ālaya free from thought constructs (vikalpa).

In the fifth maxim, In the intervals be a conjurer of illusions, Geshe Chekawa teaches
in this fifth verse to view things as illusory after meditation periods. Allan Wallace
describes this point using an analogy of a magician who creates an illusion of horses and
elephants.315 The onlookers enjoying the show do not perceive that those animals are
fake; rather they see them as real. In Vijñaptimātratā siddhi, Vasubandhu exemplifies all

312
This statement is shared in the Open Forum discussion at mailServer@lojongmindtraining.com
313
Khyentse Rinpoche, op cit., f.n. 151, p. 25
314
T. R. Sharma, Vijñaptimātrāsiddhi (viṃśatikā), (New Delhi: Eastern Book Liners, 1993), pp. 38-51.The
followers of Yogācāra Buddhism except Dignāga and Dharmakīrti advocates Eight Consciousnesses
instead of Six. They are five sense consciousness, Sixth mental Consciousness (pravṛtti vijñāna), Seventh
afflictive consciousness (kliṣṭa vijñāna) and the eight storehouse consciousness (ālaya vijñāna) which is the
foundation of the former two. Thrangu Rinpoche has also described these consciousnesses at depth while
presenting commentary to the point. Log on to http://www.kagyu.org/slogans/index.php
315
Wallace, op cit., f.n. 288, p.43

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the external phenomena as dreams, echoes, mirage, and illusion and so on.316 As all the
commentators explain, they are impermanent, and perish like bubbles. So, they say, it is
foolish to think they really exist, they have their own entity. To justify them, Nāgārjuna’s
verse from Ratnāvalī is quoted here:

Grasping the world,

Which is like a mirage
Saying it exists or does not exist, is ignorant
One will not be liberated when one has ignorance317

The relative Bodhicitta (saṃvrtti bodhicitta) section has following four points:

1. Train in the two–giving and taking–alternately.

2. Three objects, three poisons, three roots of virtue.
3. In all activities, train with slogans.
4. Begin the sequence of sending and taking with yourself.

In the first point Train in the two–giving and taking–alternately, Geshe Chekawa
emphasizes the practice of giving and taking.

This is a tonglen practice already explained in Chapter 2. Geshe’s teaching is to

meditate on the tonglen practice by sending all our happiness to others and taking all their
suffering onto ourselves. This verse adds a new dimension to the practice of breath
awareness (ānāpanasmṛti). Sechil buwa in his commentary suggests that this practice
should be done with our parents first, then extending gradually to our friends, kith and
kins, then to enemies, strangers and eventually to all sentient beings of the six realms.318
It is necessary to recognize kindness of different sentient beings, irrespective of whether
they are our own parents, friends, strangers or even enemies.

The next maxim Three objects, three poisons, three roots of virtue talks about the
three objects, three poisons, and three roots of virtue: agreeable, disagreeable, and neutral
objects. The theory of Dependent origination says that once due to contact (sparṣa), three

316
Sharma, op cit., f.n. 314
317
Hann (ed.), op cit., f.n. 62, p.24. The Sanskrit verse is: marīcipratimaṁ lokamevamastīti gṛhṇataḥ |
nāstīti cāpi moho'yaṁ sati mohe na mucyate || 1/56.
318
Jinpa, op cit., f.n. 3, pp. 94-95

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kinds of feeling (vedanā) arises, pleasant, unpleasant and neutral. With respect to these
three objects, we develop attachment, aversion and indifference. Dilgo Khyentse
Rinpoche explains319 that when we face uncomfortable or adverse circumstances, like for
example when we encounter enemies or people we dislike, aversion arises in our mind.
When we meet strangers, we feel indifferent. But in a favorable condition, we feel
attachment. Three objects are those which instigate these three poisons. Three poisons in
Buddhism mean attachment or passion (rāga), hatred (dveṣa) and delusion (moha).
Sometimes they are also presented as five viz. passion, hatred, delusion, pride (mada)
and jealousy (mātsarya) or sometimes even six with the addition of doubts (vicikitsā) as
well. These six are described to be the causes of rebirth in six realms320 of cyclic
existence. Thrangu Rinpoche suggests321 that when any one of these negative emotions
arises in one’s mind, he should visualize that all destructive emotions of sentient beings
get mingled into him and pray that they be free from all sufferings and causes of
suffering. This aspiration is itself a root of virtue, or the virtues that destroy passion,
hatred and delusion.

In this maxim In all activities, train with slogans, Geshe Chekawa’s instruction is to
recite these verses of Mind training on the daily basis and live up to the practice of these
teachings. In commentary to above verse, Thrangu Rinpoche strongly stresses the
necessity to put the teachings into practice also. Just wishing sentient beings happy and
free from suffering is not enough. He says, we must actually devote ourselves to making
them happy and get rid of suffering. His advice is also to do that right from this time.322

Thrangu Rinpoche’s statement embodies two aspects of relative Bodhicitta, the

aspiration and the engagement. So merely hearing about and committing these lojong
slogans to memory without putting them to practice is considered futile, the bottom line
is one must put them to actual practice.

In the maxim, Begin the sequence of sending and taking with yourself, Geshe
Chekawa talks about the practice that one should carry out daily without fail. According
to Thrangu Rinpoche, this practice should be done in meditation on breathing that

319
Khyentse Rinpoche, op cit., f.n. 151, p. 37
320
The six realms of cyclic existence (bhava) are 1. Heavenly realm (devaloka), 2. Demigod Realm (asura
loka), 3. Human realm (manuṣya loka), 4. Animal realm (tiryaka loka), 5. Hungry ghost realm (preta loka)
and 6. Hell realm (naraka loka). See Konchog op cit. f.n. 34, pp. 95-109.
321
op cit. f.n. 309.
322
Ibid.

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involves sending happiness to others and receiving their suffering. Apart from that, it
should become a part of our daily activities.

III. Taking adversities onto the path of enlightenment

The use of unfavorable circumstance as aids to spiritual awakening is perhaps the best-
known aspect of the SPMTP, and constitute a very substantial part of the text. This
section has six lines or maxims.

1. When the world is filled with evil, transform all mishaps into the path of bodhi.
2. Drive all blames into one.
3. Be grateful to everyone.
4. Seeing confusion as the four kāyas is unsurpassable Śūnyata protection.
5. Four practices are the best of methods.
6. Whatever you meet unexpectedly, join with meditation.

In the first maxim i.e. When the world is filled with evil, transform all mishaps into
the path of bodhi, Geshe Chekawa points to the necessity of changing the miserable and
difficult situations a person keeps facing in his life to the basis for his practice. Pema
Chödrön evaluates this as a rare gift of Lojong practice which teaches whatever occurs in
our life not to be taken as an obstacle but a means to wake up in practice.323 The beautiful
message of lojong is that should there be no difficulties or adverse situations in people’s
lives or everything go smoothly as they expect, the Lojong or tonglen practice would be
unnecessary. So this maxim seems to be very important for people’s daily lives full of
vicissitudes.

Giving interview in a film documentary called “Yogīs of Tibet”, His Holiness the 14th
Dalai Lama recalls one very inspirational meeting with a Tibetan Lojong practitioner who
was taken captive by the Chinese authorities during China’s take-over of Tibet in 1959.
The Dalai Lama asked him how he felt in the prison putting up with the excruciating
torture inflicted on him by the Chinese, he replied that he was happy with all his pains.
He further said that only danger or fear that had loomed large in his mind all his life in
prison was whether he would be able to have the same compassion for them all the time.

323
Pema Chödrön, Start Where You Are : A Compassionate Guide to Living, (Boston: Shambhala
Publications, 1994), p. 61

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What would happen if he failed to do so. This was the only fear he had. Otherwise he was
happier than ever.324 The person, whom the Dalai Lama met with, could transform the
greatest suffering in his life to the path.

Through the next maxim Drive all blames into one, Geshe Chekawa’s exhortation is
to stop finding fault with others. The Lojong practice is described to be just opposite to
one’s normal self defensive thinking or self-cherishing or defensive ‘I’ which underlies
his/her normal behavior. Śāntideva has rightly said in Bodhicaryāvatāra :

O my mind, for countless ages past

you have sought the welfare of yourself ;
What the weariness it brought upon you
And all you got was sorrow in return325

In this line, Be grateful to everyone, Geshe Chekawa’s instruction is to feel gratitude

to others whether they are friends or enemies. Thrangu Rinpoche says that it is very easy
to say people are very nice as long as they are kind. But when they scold us or behave
like enemies, our whole mindset changes in no time.326 Śāntideva says, that because of
those whose minds are full of anger, we engender patience in ourselves. Thus they are the
cause of patience and fit for veneration, like the doctrine. 327 Many examples can be
found of such practice in the biography of Milarepa, Tibet’s great Buddhist yogī who
lived around 11th century. Milarepa was usurped of his patrimony and reduced to
absolute poverty by his uncle and aunt. At first, he tried to revenge on them by working
out the black magic. But later he became the excellent Buddhist Yogī under the
apprenticeship of Marpa, the translator who was the founder of Kagyü tradition in Tibet.
Even if his uncle and aunt left no stones unturned in causing Milarepa, his mother and
sister to undergo the most intense suffering one could ever imagine, he could have
retaliated. But he didn’t do that but sincerely acknowledged his debt to them for causing

324
H.H. Dalai Lama’s recollection of this meeting was taken from a vedio documentary, “The Yogis of Tibe
: A film for Posterity”. The film was produced by JEHM FILMS in 2002.
325
Vaidya, op cit., f.n. 39, p. 164. The verse: aprameyā gatāḥ kalpāḥ svārthaṃ jijñāsatastava | śrameṇa
mahatānena duḥkhameva tvayārjitam || 8:155 ||
326
op cit. f.n. 309.
327
Vaidya, op cit., f.n. 39, p. 110. The verse: taduṣṭāśayamevātaḥ pratītyotpadyate kṣama | sa evātaḥ
kṣamāhetuḥ pūjyaḥ saddharmavanmayā || 6:111 ||

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him to follow the Buddhist yogī’s life.328 Pema Chödrön also says that other people
trigger the karma that we haven’t worked out.329

In the next line Seeing confusion as the four kāyas is unsurpassable śūnyatā
protection, kāya means body. Buddha is said to have four kāya, namely dharmakāya,
sambhogakāya, nirmānakāya, and svabhāvikakāya. Svabhāvikakāya and Dharmakāya is
somewhere described as the same. This classification of the bodies of Buddha can be
found in Asaṅga’s Mahāyānasutrālaṅkāra which says:

All the Tathāgatas possess three forms: Svabhāvikakāya, Sambhogakāya

and Nirmānakāya. The Svabhāvika kāya is sameness, subtle, and related
to enjoyment 330

Dharmakāya or the Truth body is understood as the absence of intrinsic origin and
existence of all phenomena. That phenomenon doesn’t arise or exist of its own accord
without dependent origination, nor does it cease or disappear of its own accord. So it is
understood that whatever has no intrinsic origin can have no intrinsic cessation as well.
Se chil bu clarifies this lack of intrinsic cessation is Sambhogakāya.331 For the
clarification of the remaining two kayas, Thrangu Rinpoche says that the reflection-like
appearance of phenomena is Nirmānakāya. Or on the relative level, the phenomena
appear to exist. That is Nirmānakāya. Rinpoche further explains that as we cannot
pinpoint the location of our mind, it’s empty. Still it can perceive or thoughts or
phenomena are apprehended by mind. Another aspect of the mind is that it is without
origin, that’s why without cessation too. This unity of all three kayas is called
Svabhāvikakāya.332

328
Lobsang p. Lhalungpa (tr.), The Life of Milarepa, (New Delhi: Book Faith India, 1997), p. 114
329
Chödrön, op cit., f.n. 323, p.77
330
Mrs. Surekha Vijay Limaye (tr.), Mahāyānasūtrālaṅkāra by Asaṅga, (New Delhi: Sri Satguru
Publications, 1992), pp. 135-136. The verse: svābhāvika’tha sāṃbhogyaḥ kāyo nairmāṇiko’paraḥ | 60 |
samaḥ sūkṣmaśca tacchiṣṭa[cchliṣtaḥ] kāyaḥ svābhaviko mataḥ | saṃbhogavibhutāheturyatheṣṭaṃ
bhogadarśane ||6:62||
331
Jinpa, op cit. f.n. 3, pp. 106-110
332
op cit. f.n. 309

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 As Chögyam Trüngpa says333, this realization is great protection because it cuts
through the solidity of our mistaken belief about the phenomena. As a conclusive remark,
Rinpoche says, understanding of the true nature of illusory perception might suffice to
understand the confusion’s relationship with four kāyas.

by the line Four practices are the best of methods, Geshe Chekawa is understood to
refer to the four practices of generating both relative and absolute Bodhicitta. They are :
1. Accumulating merit (puṇya saṃbhāra), 2. Purifying our negative actions (pāpa
sodhana), 3. Making offering to spirits (preta pūjā), 4. Making offering to the protective
deities (dharmapāla).

1. Accumulating merit (puṇya saṃbhāra): Mahāyāna Buddhism teaches that to make

sure both we and other sentient beings get rid of suffering, not only of this life, but also of
the whole saṃsāra, we must accumulate merit. There are two types of accumulations:
Accumulation of Merit and Accumulation of Wisdom. Mahāyāna Buddhist teaching says
that merit can be accumulated by five of the six perfections while accumulation of
wisdom presupposes the perfection of wisdom. Se chil bu ba suggests the following
mental merit making practice for the benefit of all sentient beings:

If being sick is best, please make me ill;

If being cured is best, please restore my health;
If being dead is best, please make me die;
If long life is best, please prolong my life;
If shorter life is best, please shorten my life
May all enjoy the fortune of enlightenment?334

2. Purifying our negative actions (pāpa sodhana): Concerning purification of negative

action, Se chil bu wa gives this method:

Imagine that suffering comes as a messenger, exhorting you, “If you do

not desire suffering, abandon its cause, which is negative Karma.” With
this thought, purify negative karma through the four powers.335 In the

333
Chögyam Trüngpa, ‘Lojong: Seeing Confusion as the Four Kayas is Unsurpassable Śünyata Protection’,
mailServer@lojongmindtraining.com, Wednesday, August 10; also see: Chögyam Trungpa, Training the
Mind and Cultivating Loving-Kindness, (Boston: Shambhala South Asia Editions, 1993), pp. 96-102.
334
Jinpa, op cit. f.n. 3, p. 110
335
The four powers are a. the power of remorse (viduṣaṇasamudācāra bala), b. the power of antidote
(pratipakṣasamudācāra bala), c. the power of resolve (pratyapatti bala) and d. the power of reliance

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 presence of Triple Gem (Buddha, Dharma and Saṅgha), do the rites
requesting forbearance and the extensive purification rites.336

3. Making offerings to the Spirits: Se chu bu instructs that one should visualize all of
these evil spirits as gods and our benefactors and say mentally, “You have helped me
practice both forms of Bodhicitta: relative and absolute. For this, I am thankful to you
because such practice of mine will lead to happiness and freedom from suffering. You are
so kind. Do me one more favor. Please leave me suffering from illness for a long time.”
This is surely a rigorous practice, as Se chu bu says, suitable for the advanced
practitioners. The normal practitioners are taught to visualize mentally saying, “You
create obstacle for me when I work for the benefit of sentient beings. This will earn you a
great non-virtue. So I offer this cake to you so that you will help me in my dharma.”
Dilgo Khyentse Rinpoche describes this practice as enabling one to get rid of the fear of
getting sick and into trouble or hope for happiness and staying healthy all the time.
Consequently, he takes both suffering and happiness with the mind of equanimity.337

4. Making offering to the protective deities (dharmapāla): Protective Deities are said
to protect the dharma and the practitioners from facing troubles on the path of their
dharma. It is instructed to make offerings to them and ask them to help clear away all the
obstacles to the Dharma practice.

The line Whatever you meet unexpectedly, join with meditation conveys the message
that dharma practice is not meant only for the time when one is happy and everything
goes well. Ven. Tsoknyi Rinpoche says in the retreat program that the real judgment of
mind training is when you can rest in the ālaya even after facing the adverse
circumstances. He gave this example to make us understand the point. He said, “Suppose,

(āśraya bala). We can find reference of this four powers in Ārya Caturdharmanirdeśasūtra in which we
read : caturbhimaitreya ! dharmaiḥ samanvāgato bodhisattvo mahāsattvaḥ kṛtopacittaṁ pāpamabhibhavati
| katamaiścaturbhiḥ? yaduta vidūṣaṇāsamudācāreṇa, pratipakṣasamudācāreṇa, pratyāpattibalena,
āśrayabalena ca|.
Paraphrasing it: ‘Maitreya, Bodhisattvas can nullify the evil deeds if they are endowed with the four
powers. They are the power of remorse, the power of antidote, the power or resolve and the power of
reliance. See Jewel ornament of Liberation.’
Ārya Caturdharmanirdeśasūtra is published with Tibetan and Hindi translations in the Dhih magazine. See:
Ngawang Samten and Janardan Pandey (ed.), ‘Ārya Caturdharmanirdeśasūtra’, Dhiḥ : Journal of Rare
Buddhist Texts Research Project, Vol 35, (Sarnath: Central Institute of Higher Tibetan Studies, 2003), p.
48. Santideva also quoted this passage from Ārya Caturdharmanirdeśasūtra in Śikṣāsamuccaya. See : P. L.
Vaidya (ed.), Śāntideva viracita Śikṣāsamuccaya, (Darbhanga: The Mithila Institute, 1999), p. 89.
336
Jinpa, op cit. f.n. 3, p. 110
337
Khyentse Rinpoche, op cit., f.n. 151, p. 56

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your brand new car is hit by another car and it is broken. Can you control your mind at
that time or can you stop yourself from scolding or beating the driver whose car hit your
brand new car?”338 So this is called a post meditation exercise. This also indicates that if
one practices meditation all the time no matter he or she faces favorable or unfavorable
situation, then his or her mind training practice really pays off or he or she will have
straightened crooked stick as Se chilbu puts it.

IV. Presentation of a lifetime’s practice in summary

This fourth point synthesizes a wide variety of practices into a few principles. Geshe
Chekawa mentions about five strengths which are the subject of the two of the following
lines.

1. Practice the five strengths, the condensed heart instructions.

2. The Mahāyāna instruction for ejection of consciousness at death is the five
strengths: how you conduct yourself is important.

The first line Practice the five strengths, the condensed heart instructions is clarified
and revealed by the commentator Se chil bu ba as i. the power of resolution, ii. The
power of familiarization, iii. The power of the white seed, iv. The power of abandonment
and v. the power of prayer.

i. The power of resolution : Se chil bu clarifies that the power of resolution means the
retention of Bodhicitta at any cost. According to him, one resolves not to be parted from
the two bodhicittas until samyak saṃbodhi is achieved. He resolves not to forsake this
practice until he lives; not for this entire day, not for this entire month, not for this entire
year.

ii. The power of familiarization: Profound spiritual transformation is said to occur

only when one practises persistently, for it is through familiarizing oneself with and never
separated from the two types of bodhicitta until he attains enlightenment. One is taught
not to become discouraged at the difficulty of this practice of Bodhicitta generation

338
The example was told by Ven. Tsoknyi Rinpoche when he was teaching in the 4 day retreat program at
Halchowk, Kathmandu. It is based on the note that I prepared while attending the retreat.

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encouragingly teaching that one’s perseverance will familiarize oneself to the practice
until generation of Bodhicitta becomes spontaneous and easy. The Bodhicaryāvatāra
says,

Oh, but how could I become enlightened?³

Don't excuse yourself with such despondency!
The Buddhas, who declare the truth,
Have spoken and indeed proclaimed,
That if they bring forth strength of perseverence
The very bees and flies and stinging gnats
Or grubs will find with ease
Enlightenment so hard to find!339

iii. The power of white seed : As Namkha pel describes340, one is required to preserve
the merits and insights arising from the Lojong practice and six perfections which
Chekawa metaphorises as white seeds. They are said to cause one to generate, maintain
and enhance the bodhicitta.

iv. The power of eradication : In this practice what needs to be eradicated is one’s
self-grasping. Buddhist teachings instruct that the ego-grasping only brings tremendous
suffering for oneself, while eradication of it and filling the mind with bodhicitta can bring
the uneffable joy for oneself and others. Understanding its defects, one is instructed to
abandon ego-grasping by means of regret. Bodhicaryāvatāra says:

All the joy the world contains

Has come through wishing happiness for others
All the misery the world contains
Has come through wanting pleasure for oneself.

Is there need for lengthy explanation?

Childish beings look out for themselves,
While Buddhas labor for the good of others:

339
naivāvasādaḥ kartavyaḥ kuto me bodhirityataḥ | yasmāttathāgataḥ satyaṃ satyavādīdamuktavān
||te’pyāsan daṃśamaśakā makṣikāḥ kṛmayastathā | yairutsāhavaśāt prāptā durāpā bodhiruttamā || 7: 17-
18||. See: Vaidya, op cit. f.n. 39, p. 120. Also see: Padmakara, op cit. f.n. 28. p. 100
340
Beresford (tr.), op cit. f.n. 29, p. 85

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 See the difference that divides them!.341

v. The power of prayer : Like the dedication of merit, this is described as directing of
the spiritual momentum of merit that one has amassed by doing wholesome actions. it is
instructed to make a strong prayer not to part from the two types of bodhicitta throughout
all one’s life until the attainment of Buddhahood and to take all the circumstances in the
life whether favorable or adverse as a catalyst for people’s training. Along with this
prayer, he or she is encouraged to make offerings to triple jewels, the Buddha, the
Dharma and the Sangha, to meditational deities, and to the dharmapālas. And prayer must
be made to those sublime beings as well not to part with two types of bodhicitta.

The next line reads the Mahāyāna instruction for ejection of consciousness at death is
the five strengths: how you conduct yourself is important. This line is about what a person
who has trained his mind throughout his entire life has to do when he or she becomes
suddenly ill and is on the verge of death. The method of transferring consciousness into
favorable circumstance in the very next rebirth are described to be the same five powers
mentioned in the preceding line, but obviously they have a different meaning here.

i. The power of propelling intention. It is advised that one should ameliorate one’s
past non-virtuous deeds which will cause him or her to suffer in the future, by the use of
four powers and when death comes near, one should be fearless and free from any
sorrow. Further, it is also taught that one shouldn’t become attached to his or her own
body or anything at the time of death. The practical instructions for reducing attachment
to the body is given by Śāntideva in Bodhicaryāvatāra :

I have no wish for a small dirty maggot

Which has come from a pile of filth,
So why do I desire this body which by nature is grossly unclean,
For it too was produced by filth?

If still you doubt such filthiness,

Though it is very obvious for all to see,
Go to the cemetary, see for yourself
The fetid bodies there abondoned.

341
ye kecidduḥkhitā loke sarve te svasukhecchayā | ye kecitsukhitā loke sarve te’nyasukhecchayā || bahunā
vā kimuktena dṛśyatāmidamantaram | svārthinaśca bālasya muneścānyārthakāriṇaḥ || 8: 129-130 || See:
Vaidya, op cit. f.n. 39, p. 162. Also see: Padmakara, op cit. f.n. 31. p. 128.

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 If when their skins are peeled away,
They make you feel great horror and revulsion,
How, having seen this, later on,
Can you desire and crave for such an object? 342

Namkha Pal suggests anybody who has such attachment to make a strong
determination to let the reality of the mind, its lack of inherent existence, and rest in the
perfect body of truth.343

ii. The Power of the white seed. Next, Geshe Chekawa’s instruction is to recognize
the ego-clinging that clings to the physical body and the self. It is taught that as long as
one remains subject to this self-grasping, there is always suffering, no true joy. Therefore,
one should reject this clinging to the body and the self for the remainder of this lifetime
and in the impending bardo344.

iii. The Power of resolution. Geshe Chekawa teaches that one should form a firm
resolution to recall the twofold bodhicittas when bardo approaches. As far as ultimate
bodhicitta is concerned, one should recollect illusory nature of the experiences one is
going to face, that they are all deceptive appearances of the mind and hence not
intrinsically existent. As far as relative bodhicitta is concerned, one should recollect and
practice relative bodhicitta in this right moment. When the death approaches nearer and
nearer, remember this again and again with firm resolution.

iv. The Power of familiarization. In the commentary, Sechibuwa conveys Chekawa’s

instruction about the need to familiarize oneself with the generation and maintenance of
two bodhicittas without interruption through his life. Then when life comes to the end,
Sechibuwa describes the most favorable position one should adopt while dying. He
recommends that one should lay on his right side, with his right hand under the right

342
amedhyabhavamanpatvānna vāñchasyaśuciṃ kṛmim | bahvamedhyamayaṃ kāyamamedhyajamapīc-
chasi ||60|| yadi pratyakṣamapyetadamedhyaṃ nādhimucyase | śmaśāne patitān ghorān kāyān
paśyāparānapi || 63 || carmaṇyutpāṭite yasmādbhayamutpadyate mahat | kathaṃ jñātvāpi tatraiva
punarutpadyate ratiḥ || 64 || Bodhicaryāvatāra, Chapter 8. See: Vaidya, op cit. f.n. 39, p. 162. Also see:
Padmakara, op cit. f.n. 31 p. 128 & Stephen Batchelor, A Guide to the Bodhisattva’s Way of Life by
Śāntideva, (Dharamshala: Library of Tibetan Works and Archives, 1979), p. 109
343
Beresford (tr.), op cit., f.n. 29, p. 88
344
Bardo is a Tibetan word and it simply means ‘Intermediate state’. It takes place when one phase of time
completes and another begins. There are four types of intermediate state beginning from birth through
death and continuing even after the next life. See: Sogyal, op cit. f.n. 63, p. 102

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cheek, his little finger closing off the right nostril, and breathe through the left nostril. He
is taught to do the tonglen practice as he inhales and exhales.

V. Measure of having trained the mind

The fifth point talks about how one measures his or her progress in the Mind training.
What should be the criteria or indications that the practice is working successfully is the
main theme of this point. This point has the following four lines:

1. All dharma agrees at one point.

2. Of the two witnesses, hold the principal one.
3. Always maintain only a joyful mind.
4. If you can practice even when distracted, you are well trained.

The first line All dharma agrees at one point can be described in this way. All the
Buddha’s teachings and their commentaries are said to have a single purpose of
overcoming self-grasping, so Se chil bu ba declares that there is no target other than this
for the three learning (triśikṣā), i.e. Listening or study (śrutamayī prajñā), reflection
(cintāmayī prajñā) and meditation (bhāvanāmayī prajñā) to destroy. It is also taught that
one should examine whether the actions of the three doors (body, speech and mind)
encourage the misconception of self or oppose it. If it encourages that misconception,
then there is a judgment that one is merely doing all this for the eight worldly concerns. If
it opposes, then one is practising through these three doors successfully. So this is
considered to be criteria for mind training.

The second line says Primary importance should be given to the two witnesses. This
is an important line which alerts one against the hypocritical dharma practice. Se chil bu
wa’s commentary tells that people might say, “this person is doing a great dharma
practice, has softened his or her mind through practice.” but, this is not a real practice, it
will not help. The bottom line is, Se chil bu wa continues, when one critically examines
himself, under any conditions, he should see whether he is not deceiving himself, whether
he is worth what people admire of him. If he has a trained mind, he remains with
equanimous mind in any circumstances, whether favorable or adverse. So Chekawa’s
persuasion is to hold the second practice as a principal witness.

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 The third line Always maintain only a joyful mind can be described in this way. Geshe
Chekawa’s criteria is if one has actually trained his or her mind, his mind remains
unaffected by whatever conditions, pleasant or unpleasant, may befall him, he always
remain happy, joyful and smiling. Instead there is only one thinking, “I have two
bodhicitta as my remedy to this”. So always dwelling on two bodhicitta, he or she
remains unassailed in any circumstances. He will not become elated when he is praised,
and depressed when he is scolded. Instead, he always remains with the equanimous mind.

The fourth line of this point is If you can practice even when distracted, you are well
trained. Here Geshe Chekawa tries to point out the fruitful result of the practice, if it can
be successfully done even in the adverse circumstances. In the commentary, Se chil bu
wa explains that just as a well trained horsemen doesn’t fall even when shaken badly by
the horse, in the similar fashion, once one’s mind becomes trained, even if unexpected
adversities such as unanticipated criticism and denigration and so on befall him, he at
once grapple with them by making use of appropriate antidotes345 Allan Wallace judges
from these points that Seven Point Mind training practice really synthesizes the core of
the Mahāyāna Buddhist teachings of the Bodhisattva path. Se chil bu also recommends
the practice of recollecting death. One should think about the uncertainty of death. If it
comes suddenly, one is left with no device to face it other than this practice. This he
assures is true Dharma. His instruction is to fortify the mind so that no matter when one
dies, he or she will do so joyfully and with palpable warmth within. One interesting point
he makes is that the other paths that are aimed at “sudden awakening” lead one on an
unmapped journey that may offer no clear indications of progress.”346 These practices are
thought to be difficult but Śāntideva’s Bodhicaryāvatāra seems to encourage the
practitioners to go ahead through constant and indefatigable training:

There is nothing that doen’t grow light

Through habit and familiarity.
Putting up with little cares
I’ll train myself to bear with great adversity.347

345
Antidote is known in Tibetan as gnyen po. Just as a specific medicine is seen as the antidote for a
specific illness, in mind training practice, mental states such as compassion and loving-kindness are
identified as antidotes against specific mental ills. Since one of the principal objectives of mind training
practice is the purification of one’s mind, applying antidotes is an important recurrent theme in the mind
training texts. The Tibetan term gnyen po is sometimes translated also as “remedy” or “counter factor” as
well.
346
Wallace, op cit., f.n. 288, p. 96.
347
Vaidya, op cit., f.n. 39. na kiṃcidasti tadvastu yadabhyāsasya duṣkaram | tasmānmṛduvyathābhyāsāt
soḍhavyāpi mahāvyathā || 14 || Bodhicaryāvatāra, Chapter 6. For English translation of the verse, see:
Padmakara, op cit. f.n. 31. p. 80 or Batchelor, op cit. f.n. 342. p. 65

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VI. The commitments of mind training

The sixth point of Seven Point Mind training deals with the particular commitments.
These commitments are taught to be treated as prescriptions that a skilled kind doctor
may give for an ailing patient. He not only gives prescription, but also makes appropriate
suggestions for the diet and self-control, like don’t eat this for a certain period, exercise
regularly and so forth. The doctor’s suggestion is not seen as a mandatory command. But
if the patient ignores them, they will be responsible for the loss of their health. Exactly in
the same way, Buddha’s instruction is also taken in the same way. If people ignore the
Buddha’s teaching to tame their minds, they would themselves be considered responsible
for choosing the path to more and more suffering. In this way, the commitment of mind
training is understood. This point has following sixteen lines:

1. Always abide by the three basic principles.

2. Change your attitude, but remain natural.
3. Don't speak of others’ incomplete qualities
4. Don't concern yourself with others’ business.
5. Abandon any hope of fruition.
6. Work with the greatest defilements first.
7. Abandon poisonous food.
8. Don't be so predictable.
9. Don't malign others.
10. Don't wait in ambush.
11. Don't bring things to a painful point.
12. Don't transfer the ox's load to the cow.
13. Don't try to be the fastest.
14. Don't act with a twist.
15. Don't make gods into demons.
16. Don't seek others' pain as the limbs of your own happiness.

The first line is Always abide by the three basic principles. The three basic principles
according to Chekawa are 1. not to contravene any commitments one has already made in
his or her spiritual practice, 2. not to allow one’s mind training to become ostentatious
and 3. Not to let the Mind training becomes lopsided or biased.

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 i. Not to contravene any commitments one has already made in his or her spiritual
practice: Here Chekawa emphasizes that, even if the Mind training becomes the central
core of one’s practice, it doesn’t substitute for other commitments that he or she has taken
already, or allow him to ignore them. That means if one follows the Buddha’s teaching,
he or she makes commitments after taking refuge in the three jewels, and take precepts,
five or whatever numbers, bodhisattva vows and tantric precepts as well if he or she has
received tantric initiation. It is not understood to mean that once one takes mind training
practice, one starts ignoring them. Essentially, this is intended to concern precepts and
morality which are said to be the basis on which all spiritual practice is founded. Allan
Wallace resolves:

Without a morally wholesome way of life, nothing we can do can lead to

awakening - not yoga, or prāṇāyāma or samādhi or high tantric practice.
Let’s not try to build a house on sand.348

ii. Not to allow one’s Mind Training to become ostentatious: Chekawa’s warning is
not to become overconfident and ostentatiously always looking for the dangerous
situation because he has developed greater courage and proficiency in this Mind Training
practice. Chekawa here questions, “Is it due to our compassion that inspires us to take up
the dangerous and risky situations in order to help others, or is it the wish to show off
supremacy of our achievement? So his instruction is to avoid this false sense of show off
behavior.

iii. Not to let the Mind training become biased: Here Chekawa’s message is not to
avoid being biased in Mind Training. He gives many examples to clarify this line. Some
practitioner practices mind training only with human beings, but are unable to do so in
relation to non-human beings, demons, spirits and so forth. Some practitioners do this
practice only with the important people, their children, wife, and friends and so on while
they don’t bother to do so with other outsiders. Chekawa teaches this behavior should be
avoided, and one should train his or her mind to any being, pleasant, unpleasant or
neutral.

The second line is Change your attitude, but remain natural. This refers especially to
transforming self-centeredness into cherishing others. Geshe Chekawa here instructs that
one should never be aloof from becoming acquainted with Bodhicitta. Geshe Chekawa

348
Wallace, op cit., f.n. 288, p. 100

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said that there should be no sudden change in one’s physical and verbal conduct and his
or her behavior should not be different from that of ordinary people and also that all one’s
practices of mind training should invisible to the outside world, but in reality there should
be constant improvement in his or her practice, not hectic or sporadic improvement. He
further warns that once one has entered into the practice of mind training, he or she
should not criticize or point out other people’s fault.

The third line is Don't speak of others’ incomplete qualities. The author’s instruction
is to give up criticizing human and inhuman beings out of spite and point out their
mistakes.

The fourth line is Don’t concern yourself with others’ business. Chekawa persuades
one to give up thinking and saying such things as, ‘I am able to cope because I am a
practitioner of mind training, otherwise it would be impossible to deal with such a
person.’ So it is taught that finding fault with others is inappropriate. In the commentary,
Se chil bu wa tries to elucidate this point saying that even if one happens to feel that
certain associations may be inappropriate, since he or she is doing the mind training
practice, contemplating others’ shortcomings is not proper. Even if one happens to lose
control and notice others’ shortcoming, Se chil bu wa’s suggestion is to think, “This is
my own deluded perception; no such flaws exist in them. All sentient beings are endowed
with Buddha nature.”

The fifth line is Abandon any hope of fruition. Geshe Chekawa’s message here, as
elucidated by Namkha pel349, is that one shouldn’t expect any worldly prosperity in this
life or the next ones as a result of one’s practice, nor should he or she seek the states of
liberation and enlightenment out of self-interest. Because the enlightenment is sought in
the interest of sentient beings. Maitreya’s Abhisamayālaṅkara says:

The awakening mind (bodhicitta) is engendered for the welfare of others,

The wish is for perfectly accomplished enlightenment.350

The sixth line is Discard poisonous food. Se chil bu explains that good food nourishes
the body, but if it is mixed with poison, it can cause death. In the same way,
enlightenment arises from listening, reflection and meditation, but if they are adulterated

349
Beresford, op cit., f.n. 29, p. 96
350
Tripathi (ed.), op cit., f.n. 33.

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with false notions of eight worldly concerns and the self-grasping of I and mine, they can
take the life of liberation and omniscience. So he strongly admonishes not to sully
whatever merit one achieves by these poisons.

The seventh line is Do not maintain inappropriate loyalty. Chekawa’s this line,
according to Namkha pel351, means retaining a repressed grudge against people for their
some small wrong doing and retaliating violently and indignantly.

The eighth line is Do not torment with malicious banter. Se Chil bu wa clarifies this
line saying that one should not speak abusively in a way that pinches others’ heart who
hear it.

The ninth line is Do not lie in ambush. This means, according to Se chil bu, that one
should not harbor vengeance for a wrong done to him or her, waiting for an opportune
moment to retaliate.

The tenth line is Do not strike at the heart. The meaning of this line, as per the
commentator, is to avoid revealing others’ mistake out of spite. In the case of non-
humans, one should avoid uttering mantras to take their lives, and in the case of humans,
one should avoid revealing their moral lapses in situations where there are many people
around.

The eleventh line is Do not place the load of a dzo onto an ox. A dzo is a crossbreed
of an ox and a yak. This metaphor refers to issues of ability and responsibility. Se chil bu
ba explains that one should avoid such negative behavior as attempting, by devious
means to shift blame and liabilities onto others that would otherwise fall on him.

The twelfth line is Do not sprint to win a race. This line, as Allan Wallace says, is
difficult to understand. The real message of Chekawa, according to Se chil bu, is that
when one is working with other people, sharing in any kind of project, he or she should
not claim credit for the work. Namkha pel says that a practitioner of mind training should
not behave in such a manner.352

351
Beresford, op cit., f.n. 29, p. 96
352
Ibid., p. 97

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 The thirteenth line is Do not abuse this practice as a rite. The commentary gives as
an example the pretense that one is accepting a loss from someone else while in fact he
has a double benefit in his mind in the long term. Here it is relevant to quote Allan
Wallace:

Being devious, cunning or sly has no place in a life that is oriented

towards Dharma.353

The fourteenth line is Do not turn the gods into demons. To clarify this line, Dilgo
Khyentse Rinpoche gives an interesting example. In his commentary, he writes the
worldly people use their religion to secure success in business, to acquire power and
situations of prosperity; but when they fall sick, lose their position and so on, they think
their gods are displeased and begin to think them as demons.354 Se chil bu instructs that
as mind training is supposed to subdue self-grasping, so one should not become inflated
by its practice and generate conceited thoughts like, “I am an excellent practitioner of
mind training; others lack this spiritual practice.”

Out of superiority complex he should not advise others. On the other hand he should
do it out of compassion. If he does then otherwise, it only increases one’s self-grasping.

The fifteenth line is Do not seek misery as a means to happiness. This, according to
Se chil bu, refers to not getting personal satisfaction and joy from others’ pain or
suffering. In other words, the instruction is not to capitalize on others’ misfortune.
Chekawa’s message is not to cherish such thoughts as, “If that person becomes ill or dies,
I will have the opportunity to enjoy happiness. Se chil bu also gives as example a
meditator or Dharma teacher competing for fame with others in the same place, thinking
that the death of the peer would clear away all the blockades to his own greater respect or
more offerings for himself. The master, refered to in the Se chil bu’s commentary is
Chekawa. He said that sentient beings undergo the result of their own karma, no matter
wherever one may go or find himself in, he never stops finding enemies or friends. Here
bottom line is train one’s own mind. Śāntideva says:

Where would I possibly find enough leather

With which to cover the surface of the earth?

353
Wallace, op cit., f.n. 288, p. 115
354
Dilgo Khentse, op cit., f.n. 151, p. 77

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 But (wearing) just leather on the soles of my shoes
Is equivalent to covering the earth with it.

Likewise it is not possible for me

To restrain the external course of things;
But should I restrain this mind of mine
What would be the need to restrain all else?355

VII. The precepts of mind training

The seventh and final point deals with the practices, or disciplines of the Mind Training.
Se Chil bu in his commentary explains that these are means for preventing one’s spiritual
maturity from degenerating and for encouraging its further increase. Similar to the
commitments in sixth point, this point also entails a series of practical lines applicable to
many walks and facets of one’s life. This point contains the following 21 lines:

1. Accomplish all yogas through a single means.

2. Overcome all errors through a single means.
3. There are two tasks - one at the start and one at the end.
4. Forbear whichever of the two arises.
5. Guard the two even at the cost of your life.
6. Train in the three difficult challenges.
7. Adopt the three principal conditions.
8. Contemplate the three that are free of degeneration.
9. Be endowed with the three inseparable factors.
10. Train impartially in all areas.
11. Train constantly toward the chosen objects.
12. Do not depend on other conditions.
13. Engage in the principal practices right now.
14. Do not apply misplaced understanding.
15. Don’t be sporadic.
16. Train with decisiveness.
355
Vaidya (ed.), op cit. f.n. 39, p. 53. The Sanskrit verse is: bhūmiṃ chādayituṃ sarvaṃ kutaścarma
bhaviṣyati | upānaccarmamātreṇa channā bhavati medinī ||13|| bāhyā bhāvā mayā tadvacchakyā vārayituṃ
na hi | svacittaṃ vārayiṣyāmi kiṃ mamānyairnivāritaiḥ || 14 || Bodhicaryāvatāra, Chapter 5.

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 17. Be released through the two: investigation and close analysis.
18. Do not boast of your good deeds.
19. Do not be ill-tempered.
20. Do not be fickle.
21. Do not be boisterous.

The first line in this point is Accomplish all yogas through a single means : Se chil
bu’s commentary states that yogas of all such activities as eating, dressing, residing and
others should be assimilated into the single practice of training the mind. It means that
mind training must be the constant practice in all one’s activity.

The second line is Overcome all errors through a single means: The root text for this
practice is intended to use one attitude to counteract all withdrawal. Se chil bu describes
that when someone without proper training does a practice, but his mental unrest
increases and self-grasping also rises. They think that due to mental training practice,
more mental illness increases. So they lose enthusiasm for Mind Training practice. When
this happens, Se chil bu wa suggests that they should think, “A misguided meditative
practice has caused me to feel like that. There are many beings in the world who stray
away from the true path.” Then he recommends the practice of taking all of others
deviations upon oneself and offering one’s body, wealth, virtues to others. By this
method would cause the thoughts of those to turn towards the true Dharma and one also
enters the unmistaken path.

The third line is There are two tasks - one at the start and one at the end. Sechil bu va
suggests that after one gets up from the bed, one should think, “Throughout this day, I
will definitely make sure that I don’t fall sway over the self-grasping. Instead, I will
relish in the thoughts of cherishing others all the time.” When he goes to bed at night, if
he finds his behavior is in conformity with his resolution, and then he is instructed to
rejoice thinking that his human life endowed with 8 freedoms and 10 opportunities has
become fruitful for a day. But if he has failed to keep his promise, he should again think
that he has wasted one day vainly. Thus Se chil bu wa’s instruction is to carry out this
practice every day and dedicate the merit to all sentient beings.

The fourth line is Forbear whichever of the two arises: The polarities mentioned in
this fourth practice are good fortune and misfortune, Se chil bu explained that whether
misfortune or happiness befalls the body and mind, as was described in the case of

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changing adverse circumstances into the path, one should transform it into a factor
conducive to achieving enlightenment.

The fifth line is Guard the two even at the cost of your life. The “two” referred to in
this line, first the precepts presented in the teachings and second the commitments of this
particular mind training teachings. Geshe Chekawa’s instruction is to guard these two
commitments and precepts” because as we can read in Se chil bu wa’s commentary, if
these are not guarded, even worldly happiness of this life will not be possible, let alone
supreme enlightenment.

The sixth line is Train in the three difficult challenges. The three difficult challenges,
as transpired in the commentary, are 1. Remembering the antidotes to mental
distortions, 2. Turning away from the mental distortions and 3. Cutting their continuum.
So Chekawa’s instruction as clarified by Se chil bu wa, is to recognize these mental
distortions or disturbing emotions (kleśa) and mindful of their disadvantages, attempt by
using various means to ward them off and terminate the whole sequence once and for all.

The seventh line is Adopt the three principal conditions. Here three principal
conditions are 1. Meeting with a qualified spiritual friend endowed with higher
realization and is well trained in practical guidance through a lineage of teachers. 2.
One’s state of mind should be such that it has the many realization - from the precious
human body to the understanding of emptiness. 3. Conditions appropriate for the dharma
must be met - like faith, intelligence, strenuousness, renunciation etc. These three are
described to be the principal conditions of Dharma practice. And the commentary adds
that if one has all of them, he has a reason to rejoice and enhance them further. If he
doesn’t possess them, he should be able to take upon himself all the similar defects of
other sentient beings as well not only himself alone.

The eight line is Contemplate the three that are free of degeneration. The three non-
degeneration, as per Se chil bu ba’s commentary, are faith in Dharma, effort in one’s
practice of Dharma, and holding mindfully one’s understanding of the meaning of
Dharma. Se chil bu ba explains that all virtue on the Mahāyāna relies on such faith. In
Bodhisattva practice, this is done by viewing the spiritual friend as an awakened Buddha.
Thus he warns not to diminish one’s faith to the teacher. Enthusiasm is considered to be
indispensable to the fruitful spiritual practice. So one is instructed to engage in this mind
training practice thinking that the mind training practice constitutes the quintessence of
Mahāyāna and is like a potent seed of Buddhahood. Thirdly it is extremely important not
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to allow one’s mindfulness to degenerate. Geshe Kelsang Gyatso clarifies that one should
not forget any of the Dharma knowledge and experience one has gained but should
consolidate it and increase it through mindfulness. Mindfulness is the very life of
concentration and meditation.356

The ninth line is be endowed with the three inseparable factors. The three inseparable
factors are three things from which one is instructed not to be separated. 1. Spiritual
practice in body, speech, and mind. The Se chil bu’s commentary says that one should
always perform virtuous physical actions like serving spiritual masters and three jewels,
prostration, circumambulation and so on. Verbally, one should always recite the refuge
formula or recitations and so on while mentally one should nurture and never be parted
from the awakening mind (bodhicitta) and its associated practice.

The tenth line is Train impartially in all areas. Here the message of Geshe Chekawa
is that one should not just practice mind training and compassion towards one sentient
being while overlooking another. Mind training and bodhicitta should be practiced with
all human and non-human beings without exception. This instruction extends into the
next which says, ‘Train constantly toward the chosen objects.’

The eleventh line is Train constantly toward the chosen objects. This line corresponds
exactly to the sixth verse of Langri thangpa’s eight verses on Training mind which says:

When someone whom I have benefited or in whom I have placed

great trust and hope, harms me or treats me in hurtful ways without reason,
May I see that person as my precious teacher?

It is Geshe Chekawa who wrote commentary on the root verses by Langri Thangpa.
So naturally line carrying the essence of eight verses may repeat itself in Seven point as
well. But different commentators have given different interpretations on this line. Here in
specially Se chil bu wa’s commentary which was the original one, we read that when a
person meets others frequently, it is possible that he may become angry with them and
even bear enmity with them, some may become friends as well. Here Se chil bu suggests
that one should single out such person who harbor ill-will towards him and train his mind
perceiving them as parts of his own heart. He provides three other examples as well,
one’s parents, teachers and Buddhas, Bodhisattvas or holy being. If one creates negative

356
Gyatso, op cit. f.n. 235, p. 105

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karma in relation to them, the negative results tend to be grave. So he says, they should
be singled out for special focus as well for mind training.

The twelfth line is Do not depend on other conditions : The commentator points out
that the practice of mind training does not depend on such conditions like availability of
food, clothing, place and good health, access to water, no disturbance from humans and
spirits etc. He logically proves saying that since the unfavorable circumstances are
themselves fuels for mind training practice, one should take all of these as effect of one’s
meritorious karma and as factors conducive to mind training.

The thirteenth line is Engage in the principal practices right now. According to
Buddhist understanding, beings continuum of consciousness has no beginning. They have
wandered in the three lower realms of existences and sometimes three upper realms as if
it were their ancestral home as the commentator puts it. So now Geshe Chekawa
admonishes that this time the very rare human existence of leisure and opportunity is
obtained, one should not waste this time without practicing the Dharma. Geshe Chekawa
whose message was conveyed by Se chil bu, his own heart disciple declares that 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.

The fourteenth point is Do not apply misplaced understanding. Se chil buwa

furnishes six instances of different sorts of misplaced understanding to be avoided. The
first is misplaced patience. Se chil bu wa gives the meaning of these six misplaced things
in this way. First, according to him, people endure adverse circumstances as it comes to
following the object of their desire, while they fail to do so in Dharma practice. This is
called misplaced forbearance. Instead of aspiring to the purification of one’s
unwholesome karma and tame their thoughts as much as possible, they become attached
to the pleasures of this life and aspire to them. As Se chil bu explains, that is misplaced
aspiration. Instead of enjoying the experience of the true Dharma by three trainings',
listening or learning, reflecting and meditating, people keep enjoying the taste of objects
of sensual faculties and chase after them unsatiated all the time. That is called misplaced
savoring. People only have compassion for those who suffer in the ascetic practice of
Dharma but not for those entangled in the acute suffering and the cause of suffering in the
six realms of saṃsāra. That is, as Se chil bu ba defines the misplaced compassion. The
commentator explains that people dedicate their life to such unedifying and temporary
worldly pursuits of life, like, accumulating as much wealth as possible, nurturing friends
and following eight worldly concerns, but they don’t bother to dedicate their life to the
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Dharma practice. This is called misplaced dedication. People become happy when
misfortunes and adversities befall their enemies, they rejoice in them instead of rejoicing
in the the triple jewel or the happiness of sentient beings. That is called misplaced
rejoicing. Se chil bu ba explains that these six misplaced things should be ameliorated.

The fifteenth line is Don’t be sporadic. The commentator says that people may
practice the Mind Training enthusiastically for a weeks or months, and then find that they
have not yet achieved Bodhicitta. Feeling discouraged and thinking that the practice
doesn’t work, they shift to some other practice. When that practice also fails to grant
them the satisfaction they want, they again look for another technique. So they are likely
to end up thinking, ‘how boring, let’s forsake all whole business’. Sechil bu ba explains
that such type of sporadic training should be avoided; instead one should practice the
Dharma with single-pointed dedication.

The sixteenth line is Train with decisiveness. The message of Chekawa, as conveyed
in Sechil bu ba’s commentary is that one should remain determined and train with no
misgivings at all. It is taught to get rid of such dubious thoughts like, “First I will try this
practice of Mind training, if it works, then I will continue, if not, I will recite mantras.”
this means, Se chil bu warns, one has failed to free himself or herself from the ego-centric
happiness. Elucidating Se chil bu’s commentary, Allan Wallace says one should first of
all have all the foundations of the practice, like four mind changing practice and so on.
Then one is resolute from the depth of one’s heart to engage in the practice
unflinchingly.357

The seventeenth line is Be released through the two: investigation and close analysis.
Chekawa teaches here, as it become evident from the commentary, that one should first
check or examine which disturbing emotions (kleśa) is strongest in his or her mind and
accordingly apply the particular antidote to them, struggling hard to resist them. The
author’s instruction then is to seek out the objects that catalyze these disturbing emotion
or afflictions. The Se chil bu’s commentary gives assurance that by applying such
antidotes, one gradually mitigates the force of the afflictions and resists them from rising.
By repeatedly doing this practice one develops familiarity with the protective measure in
the future.

357
Wallace, op cit., f.n. 288, p. 140

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 The eighteenth line is Do not boast of your good deeds. Se chil bu describes the
examples that illustrate this seventeenth practice. Chekawa’s admonition is not to be
boastful and arrogant towards others on any grounds, for example, when someone does
something good to others, the latter becomes grateful to the former who becomes proud
and keep talking about it over and over again to show how great he or she is. Or if
someone studies and do certain practice, he becomes so arrogant as if he were only one
scholar or practitioner in the universe. Se chil bu ba emphatically reminds that the
practice of mind training is the essence of Mahāyāna which is directed towards working
for the welfare of others. Here there is no place for ego-grasping reflected in boasting.

The nineteenth line is Do not be ill-tempered. Allan Wallace gives the another
translation of this practice “Do not retaliate”358 In line with this maxim, Se chil bu says
that when someone gets the insulting, humiliating, derogatory, abusive remarks from
others who behave in that way, instead of retaliating, he should think that he himself is
alone to blame, not others who behave in that way. It further clarifies that self-grasping
still becomes dominant; his mental patience is still to be groomed. So it is suggested that
Dharma practice should become an antidote to self-grasping.

The twentieth line is Do not be fickle. By this, Chekawa means, according to the Se
chil bu’s commentary, not to present erratic reactions to the changing situation out of
fickle temperament. Allan Wallace clarifies this point further saying that on the one hand
one presents themselves to others as a trustworthy friend and then let them down at the
same time. That is called being fickle according to him.359 Such behavior is said to be
incompatible for those who have entered the path of Bodhisattva

The twenty first and final line is Do not be boisterous. By this, Chekawa means not to
hanker after fame and praise in the form of gratitude from others to whom one has
rendered service. Se Chil bu’s commentary emphatically warns against hoping for any
compliments or rewards in any for help or assistance rendered to others. Thrangu
Rinpoche says,

358
Ibid., p. 141
359
Ibid., p. 142

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 If we do something good for someone, we should not wait for them to
thank us, or expect that we might become admired or famous. We
shouldn't expect anything like this.360

From the above textual and content analysis of Eight Verses on Training Mind and
Seven Point Mind Training practices, it becomes clear that they are the main practice of
Mahāyāna Buddhism. The great promise of these Mind training teachings is the promise
that whoever practices it becomes free of hope and fear and eventuall leads to supreme
enlightenment. Geshe Chekawa is said to have successfully put this practice to its
fruition, that’s why he said,

Because of my numerous aspirations,

I have defied the tragic tale of suffering
And have taken instructions to subdue self-grasping
Now, even if death comes, I have no regrets

360
Thrangu Rinpoche, Seven Points of Mind Training, (Kathmandu: Thrangu Dharmakar Publication,
2005), p. 91. It is a Nepali Translation by Karma Gyalpo.
Also log on tohttp://www.kagyu.org/slogans/index.php

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 CHAPTER 7

LOJONG IN THE FOUR TRADITIONS OF TIBETAN BUDDHISM

7. 1 INTRODUCTION

As already noted, the great paṇḍita Atīśa was invited to Tibet, with great difficulty by the
king Yeshe Od after the persecution of Buddhism by Langdarma. The teachings of
Pāramitāyāna and vinaya had significantly deteriorated, and even the Vajrayāna was
practiced in the distorted way. In order to curb this practice, Atīśa taught the essence of
the Buddhism in a sequential way, incorporating in it entire three vehicle as suited for
three category of human being.361 Atīśa also taught how to apply these sequential
teachings of the Buddha also known as the stages of the path into the real practice. That
is what we call Mind training. Atīśa’s main disciple Dromtönpa later transmitted these
teachings, by establishing the Kadampa tradition. So, this tradition became renowned for
its focus on practical application of the ideals of a Bodhisattva within the practitioner’s
daily life and as already said, is credited for the development in Tibet of a specific genre
of writings known as Lojong or “Mind Training.” In other words, the most evident
teachings of Kadampa tradition became the teachings on Bodhicitta (later these special
presentations became known as Lojong (bLo sByong) and Lamrim (Stages of the Path) by
Atīśa. The Kadampa school was later divided into three sub-sects Lamrimpa, Shungpawa,
and Mengapa, each established by one of the three Kadam brothers, Potowa, Chengawa,
and Phuchungwa. Although there is no existing school of Tibetan Buddhism now
explicitly known as Kadampa, the Lamrim and Lojong teachings in this school are highly
respected and practiced by all the four major traditions. Even if these four traditions,
namely Nyingma, Sakya, Kagyu and Gelug appear to be different by name, but they
share the same practice, the difference lying only in the style or mode of their instructions
as noted by Meenakshi Rai. She declares that all of these school received teachings from
the Kadampa tradition362. About the same topic, the Dalai Lama also writes:

The lamas of the four schools received instruction from the Kadampa
tradition. All the schools do not relate to the various philosophical

361
Ringu Tulku, The Rime Philosophy of Jamgon Kongtrul the Great: A Study of the Buddhist Lineages of
Tibet ,(Boston: Shambhala Publications, 2006), p. 121
362
Rai, op cit. f.n. 22, p. 209

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 systems. All of them hold Mādhyamika (prāsaṅgika) as their central
philosophy in terms of view of emptiness. They follow the philosophical
system elaborated upon by Nāgārjuna, as well as common practices and
ways of life. The emphasis of all four lineages is equally Bodhicitta -
generation of compassionate attitude towards the liberation of all sentient
beings. This is the focal point of their practice.363

The lojong teachings which are directed towards Bodhicitta generation are said to be
the essence of Mahāyāna Buddhism, and as is clear in the Dalai Lama’s statement, to be
the esteemed practice of all four tradition. Ringu tulku also repudiates strongly the issue
of sectarianism in Buddhism. He says:

There are no “sects” in Buddhism because there are no groups that break
away from the main school. Different lineages have come into being
among those who practice the same teachings. 364

According to him, there do exist people from different sects who present their lineage
or tradition as pure while denigrating other traditions. He bluntly opposes such type of
attitude saying,

In Tibet, like other places, the different schools practiced and studied in
rather isolated environments, without much contact with other schools and
lineages. A lack of communication breeds misunderstanding. Even where
there was no misunderstanding or disrespect to other schools. Some
practitioners, in their enthusiasm to keep their own lineages pure and
undiluted, went so far as to refuse teachings from the masters of other
lineages, and would not study the texts of other schools. Ignorance is the
most fertile ground for growing doubts and misconceptions.365

From the above statements by illustrious Buddhist lamas show that all of the
traditions have been coexisting in solidarity and sharing the same teachings of the
Buddha from one another because as Ringu Tulku says, there is no sect in Buddhism. The
same applies to these tradition’s inheriting Lojong teachings. As the Dalai Lama says, in
the same line, the practical method to do the Bodhisattva practice or generate Bodhicitta

363
The Dalai Lama, op cit., f.n. 262, p. 86
364
Ringu, op cit., f.n. 361, p. 2
365
Ibid.

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is shared by the all the four traditions. First there is a discussion about how all the four
traditions share the Lojong teachings in their lineages.

7.2 The Older Tradition

7.2.3 Nyingmapa

The first of the four schools, Nyingma tradition is the oldest school of Tibetan Buddhism.
Nyingma means ‘the ancient’ and traces its origin to three great Buddhist personalities
collectively known as khen lob cho sum. They were Śāntarakṣita, Padmasambhava and
Tri song Deutsan. Padmasambhava, the Great Guru from Odiyana first brought tantric
Buddhism to Tibet in the eighth century. The Nyingmpa’s pure Buddhist teaching was
put into disarray by Langdarma. It was Atīśa who is said to have revitalized the pure
teachings disseminated by Guru Padmasambhava. Concerning this point, Meenakshi Rai,
writes:

Langdarma’s persecution left even the Nyingmapas in disarray and as

mentioned earlier, Mantra Practitioner came up with strange ideas that
did not conform to Buddha’s teachings. Jobo Atīśa revives the pure
teaching brought to Tibet by Guru Padmasambhava. Jobo Atīśa did not go
to Tibet with the intention of forming any new tradition but as a reformer
of Buddhism as a whole. It was his closest, and the foremost disciple
Dromtönpa, builder of Reting monastery in 1056 who formed the new
tradition called the Kadampa school.366

Thus, Atīśa is said to have revived the practice of pure Mahāyāna doctrine by
showing the right way to the ignorant and misguided religious teachers of Tibet. They
were transformed into pure practitioners after receiving the Lojong and Lamrim
teachings. Only by integrating such practices as taught by Atisa, the Nyingma tradition is
also said to have regained its original track and restored the original teachings as taught
by Padmasambhava, Śāntarakṣita, Vimalamitra, Kamalaśīla and so on. Because of the
absence of the stages of the Path and Lojong instruction, Nyingmapa was misunderstood
and more emphasis was laid on the tantric aspect of sudden enlightenment without proper
basis or preliminaries. Later, Lojong practice was incorporated into Nyingmapa in the

366
Rai, op cit., f.n. 22, p. 209

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Ngöndro practice which is taught to be the indispensable preliminary for the realization
of dzog chen. The famous text that teaches Ngöndro367 practice is Venerable Paltrul
Rinpoche’s rDzog Chen kun zan lama’i zhalung (An Oral Instruction of the Teacher
Samantabhadra on rDzog Chen) represent a basic text of Lojong teachings that continues
to enjoy great popularity.

The content of Ngöndro can be divided into two basic categories. The first is the outer
preliminaries, common to both Śrāvakayāna and Mahāyāna Buddhism, consisting of
contemplation of the four mind changing practice. Then there are the extraordinary
preliminaries special to the Mahāyāna and the Vajrayāna paths: refuge, bodhicitta,
mandala offerings, purification through Vajrasattva recitation and meditation, guru yoga
and transference of consciousness.368 Lojong teachings are expressed in the Ngöndro
practice with four reminders and the Bodhicitta generation which uses the both methods
of exchange of self with others and equality of all sentient beings. Thus it goes without
saying that Lojong teachings also constitutes salient feature of the Nyingma tradition.
Paltrul Rinpoche himself was a great Lojong practitioner. It is relevant here to present
how Paltrul Rinpoche practiced exchange of self with others.

While staying in one mountain hermitage, Paltrul Rinpoche used to visit the nearby
forest, which was infested with large vicious black horse-flies, and there he took off his
clothes and lay naked on the ground. In no time the whole of his body would be covered
with flies. He would remain there, without moving, for a few hours, allowing the flies to
bite his flesh and suck his blood. Eventually he would rise, put on his clothes, and say to
Nyoshul Lhungtho, his closest disciple, “Now, we must go home.” It is said that he
would do this practice daily for many days. There are many such instance where Paltrul
Rinpoche demonstrated the Lojong activities of a true Bodhisattva, cherishing others
more than himself.369

367
The Tibetan word ngondro means “to go before” or “preliminary,” which according to Chagdu Tulku
provides the foundation for all Buddhist practice until enlightenment, like lam-rim. See: His Eminence
Chagdud Tulku, Ngondro Commentary: Instructions for the concise preliminary practices of the New
Treasure of Dudjom, (Kathmandu: Pilgrims Publishing, 2003), p. 1
368
Ibid. p. 1
369
Konchok Tendzin, ‘Life of Paltrul Rinpoche’, Buddhist Himalaya: Journal of Nagarjuna Institute of
Exact Methods, Vol III, No. 1&2, Combined Issue 1990-1991. Log onto http://buddhim.20m.com/3-1.htm

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 The Nyingma masters like Jamgön Köngtrul and Dilgo Khyentse Rinpoche have also
composed many Lojong texts some of which are referred to in this thesis.370

7.3 The Newer Tradition

7.3.1 Kagyüpa

The tradition is traced back to Tilopā (988-1069). Naropā (1016-1100) had to undergo 24
major and minor tribulations to receive the Mahāmudrā and yoga teachings from Tilopā.
The yoga teachings subsequently came to be known as Six Yogas of Naropa (na ro chö
drug). Naropa transmitted these teachings to Marpa (1012-1097)371, the translator from
Lobrak, Tibet. Marpa was the first Tibetan in this tradition and was founder of Kagyüpa
sect. According to Meenakshi Rai, Marpa during his last journey to India, met Jobo Atīśa,
then on his way to Tsang at Polpad Thang. At that time he is said to have received
teachings from Atīśa.372 Marpa also caused Milarepa, his disciple to undergo many
austerities that entail building a tower and demolishing it over and over again, obviously
to efface his bad karma. Later Marpa gave entire teachings to Milarepa. Milarepa was by
far the most exemplary Buddhist practitioner who stayed away from eight worldly
concerns and spent the time meditating all his life until he was enlightened.373 Milarepa
transmitted all the teachings to Gampopa and Rechungpa, a.k.a the sun like and moonlike
disciples. Gampopa (1079-1153), was a Kadampa monk before he met his Guru
Milarepa. So he had already mastered all the teachings of Kadampa tradition including
Lojong. Having trained in the Mahāmudrā practice of Naropā’s system he had received
fully from his Guru Milarepa. Thus as Meenakshi writes, Gampopa combined both
Kadam teachings of Lamrim, mind training and Mahāmudrā and composed the text
Lamrim Thargyen also known as Jewel ornament of Liberation374 and also composed
Four Dharmas of Gampopa on the basis of Lojong teachings and Mahāmudrā teachings.
So in Kagyüpa tradition these texts have been a basis of Lojong teachings. Apart from
that, the monasticism upheld by Kadampa masters also has great impact in Kagyü

370
Dilgo Khyentse Rinpoche and Jamgön Kontrul Rinpoche are authors of Enlightened Courage and Great
Path of Awakening respectively which are a commentary to Seven Point Mind Training Practice. They
were actively involved in the Rime movement. Both of them have passed away.
371
Dates of these masters are based on the Shamar Rinpoche’s account, see: Graham Coleman, A
Handbook of Tibetan Culture, (Calcutta: Rupa & Co, 1995), p. 19
372
Rai op cit., f.n.22, p. 211
373
For the biography of Milarepa, please see: Lobsang P. Lhalungpa (tr.), The Life of Milarepa, (New
Delhi: Book Faith India, 1997)
374
Helmut Hoffman, Tibetan Handbook, (India: Indiana University Press, 1975), p. 156

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tradition. Regarding this, following is what Robert Thurman says about Kadampa
teachings and monasticism followed by Kagyüpas:

“Gampopa established Kagyüd monastery on the sound foundation of the

Kadampa monastic discipline and educational curriculum, moving
graduates into sophisticated apocalyptic practice utilizing the tradition
handed down from Milarepa. His teaching was called the integration of
Kadam and Mahāmudrā teachings.375

Among the many disciples Gampopa had, four stood prominent. They were the first
Karmapa Düsum Khyenpa (Dus gsum mkhyen pa) (1110-1193), Phag mo drupa dorje
Gyalpo (phag mo gru pa rdor rje rgyal po) (1110), Shang Darma Drak (zhang dar ma
grags) (1122) and Darma Wanchuk (dar ma dbang phyug). Four traditions sprang from
these four disciples.376 They were Karma Kamtsang, Phagdru Kagyu, Tsalba Kagyu and
Barom Kagyu. First Karmapa was the first recognized tulku in Tibet. He established the
Karma Kam tsang tradition. Meenakshi Rai claims that not only Gampopa, the first
Karmapa Düsum Khyenpa also received teachings from the Kadampa master Sherab
Dorje. According to her, the first Karmapa himself was the reincarnation of Geshe
Potowa.377 Like Dromtönpa, the eighth Karmapa Mikyo Dorje is also known to have
practiced tonglen-the exchange of self in his final years. In 1554, there was an outbreak
of epidemic leprosy in southern Tibet. The Karmapa visited the southern Tibet to ward
off the disease. He constructed a black stūpa encircled by four smaller symbolic
representation of the nāga, which was believed by Tibetans to cause leprosy. Then Mikyo
Dorje entered the center of the area and with the power of his great compassion, absorbed
the disease into himself. The epidemic is said to have quickly subsided. A little while
later, Karmapa himself began to exhibit signs of leprosy and soon couldn’t walk. Thus he
passed away.378

7.3.2 Sakyapa

Derived from the Khön lineage, the Sakyapa tradition was founded by Five patriarchs
better known in Tibetan as Gongma Nga. They were Sachen Kunga Nyingpo (1092-

375
Robert A. F. Thurman, Essential Tibetan Buddhism, (New Delhi: HarperCollinsPublishers, 1995), p. 30
376
Tarthang Tulku (ed.) Crystal Mirror Volume VI, (Berkeley: Dharma Publishing, 1984), pp. 170-171
377
Rai, op cit, f.n.22, p. 214
378
Karma Thinley, The History of the Sixteen Karmapas of Tibet, (Boulder: Prajñā Press, 1980), p. 95

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1158), son of Khön Konchok Gyalpo, Sönam Tsemo (1142-1182), Dakpa Gyaltsen
(1147-1216), Sakya Paṇḍita (1182-1251) and Chögyal Phagpa (1235-1280). Sakya
paṇḍita is said to have received instruction from the Kadam Lama known as Chiwo lha
Jangchubod (sPyil bo lhas byang chub ’od), one of the popular disciples of Neuzurpa
(sNeu sur pa yi shes bar). Sakya Paṇḍita’s works were based mainly on the conventional
Mahāyāna of Kadampa system. Later Sakyapas also followed the same path.379 This
shows how the Kadampa’s teaching like Lojong and Lamrim came into Sakya writings.
Apart from Atīśa’s tradition of Mind training, Sakyapa tradition has its own Lojong
lineage passed down directly from Mañjuśrī to Sanchen Künga Nyingpo. Gorampa
Sengye was the 15th century Sakyapa master. Talking about the double lineages of
Lojong practice, he says:

How to practice the import of the Stages of the path by means of the
essential points of the pith instructions. Generally speaking, there are
numerous approaches. Of these the principal ones are the one conferred
to master Atīśa by Serlingpa and the one conferred to the Sakyapa teacher
directly by Lord Mañjuśrī.380

In this way, the Lojong teachings are reflected in Parting from Four Attachment, the
verses taught to Sachen Künga Nyingpo by Bodhisattva Mañjuśrī himself. The verses
are :

If you are attached to this life, you are not a religious person.
If you are attached to the world of existence, you do not have renunciation.
If you are attached to your own selfish wellbeing, you do not have the Bodhicitta.
If grasping arises, you do not have the wisdom.381

Later, Sachen contemplated the importance of this verse and realized that they
contain the whole essence of Buddhism. These instructions are the basis of Lojong
practice in Sakyapa tradition. Many modern Sakya masters like Ven. Chögye Trichen
Rinpoche and Sherab Gyaltsen Amipa have written commentaries on these four Lojong
verses by Mañjuśrī. Out of great compassion for sentient beings, Drakpa Gyaltsen of
Sakya tradition is described to have said:

379
Rai, op cit, f.n.22, p. 211
380
Jinpa, op cit. f.n. 3, p. 531
381
Lama Sherab Gyaltsen Amipa - The Opening of the Lotus, (Boston: Wisdom Publications, 1987), p. 38.

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 Let the sufferings of the three realms of existence ripen upon me, and let
my merits be taken by sentient beings. By the blessing of this merit, may
all sentient beings gain Buddhahood. 382

7.3.3 Gelugpa

Gelugpa is the youngest tradition of all the four. The Gelug tradition developed into a
fully independent school of Tibetan Buddhism towards the end of the fourteenth century.
Tsongkhapa (1357-1419)383 who was greatly influenced by the Kadam practices and
philosophies of Atīśa Dipaṅkaraśrījñāna was a founder of this school. He was specially
influenced by Kadampa tradition’s emphasis on Lojong and Lamrim teachings and full
monastic system. Consequently he formed Gelugpa tradition integrating the practice and
philosophies of that tradition. So Gelugpa tradition is a strict adherent to the monastic
principles laid out by Atīśa Dipaṅkaraśrījñāna. It is said that Je Tsongkhapa had
revelations of Atīśa, Dromtönpa, Potowa and Sharawa for a month. These three disciples
dissolved eventually into Atīśa who placed his hand on Je Tsongkhapa’s head and said,
“Give this lam rim teachings and I shall help you”. Then he wrote a voluminous text,
Lam rim Chen mo, in three volumes based on Atīśa’s Bodhipathapradīpa (Lamp for the
Path to Enlightenment).384 He also wrote The great Gradual Way of the mantra (sNag
rim chen mo). Tsongkhapa (tsong-ka-pa) collected all the three Kadampa lineages and
integrated them, along with Sakya, Kagyü and other teachings, into his presentation of
the Doctrine. The pervasive influence of Tsongkhapa was such that the Kadampas that
followed were known as “New Kadampas”385 (Tib. Sarma Kadampa) or, more
commonly, as the Gelug school, while those who preceded him became retroactively
known as “Old Kadampas,” or simply as “Kadampas.” Now Lojong and Lamrim are the
main practice of Gelugpa tradition.

382
H.E. Chögye Trichen Rinpoche, The Profound Pith Instructions on Mind Training & Compassion, p. 51.
Actually, the 29 verses of instructions on Parting from four attachment is written by Dhakpa Gyaltsen. The
instructions is contained in Mind Training: The Great Collection
383
Robert Thurman, Life & Teachings of Tsong Khapa, (Dharamsala: Library of Tibetan Works and
Archives, 1982), p. 1.
384
Rai, op cit, f.n.22, p. 277
385
This is not to be confused with New Kadampa organization founded by Geshe Kelsang Gyatso (Dge-
shes Bskal-bzang Rgya-mtsho). In the 1990s, Geshe Kelsang Gyatso, a monk trained at Sera Monastery, a
Gelug university, founded this new western organisation which he named the "New Kadampa Tradition."
The NKT claims to follow the Kadampa tradition, but many Tibetan Buddhists dispute this contention

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 Although Kadampa is not surviving anymore as a tradition, but its teaching about
Lojong and Lamrim are very much alive and become the heart of all the four traditions.

Thus, the Lojong teachings are essential practice for all Tibetan Lamas irrespective of
a particular sect they belong to. It is a foundation of all the practice of both sūtra and
tantra. To clarify this point, the statement by Ven. Shamar Rinpoche, a Kagyū master is
quoted here:

The Mind Training (blo sbyong) is at the heart of the Sūtra and Tantra
teachings in the Mahāyāna tradition; they are the skilful means of
practice. The Indian sage, Atīśa, composed the text later introduced in
Tibet. There it spread widely and became the essential teaching practised
by all the lamas. Whatever our practice is, this mind training consists of
advice which will definitely deepen it. Whether we meditate in the
tradition of Mahāmudrā, Dzogchen, or the yidam practice of Dorje
Phagmo (vajravārāhī), or Khorlo Demchok (cakrasamvara) – in fact all
tantric practices at whatever tantric level (be it caryā, kriyā, yoga, or
anuttarayoga), our practice does not have real significance without the
mind training. Such training is essential for any tantric practice, since it
ensures the removal of obstacles along the path.386

7.4 Rime (ris med) Movement

As it becomes clear from statements of illustrious Lamas, in view of the four traditions’
similarity in practice of Lojong and Lamrim and minor difference in the emphasis on the
tantras, some practitioners have been spearheading the rime movement which does away
with any sort of sectarianism among all the sects of Tibetan Buddhism. It is not a separate
tradition but a movement that appeared during the late 19th century, which is intended to
reconcile the differences between the different Tibetan schools and acknowledge the
importance of this variety for the benefit of the practitioners with different needs. Rime
masters are either brought up in one tradition and through their realisation see that this is
in essence equally as valuable as other traditions, or they have gained an equal scholarly
understanding of all the different traditions. The examples are the Nyingma master,

386
http://www.kagyu-asia.com/t_7points_atisha.html

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Tsongkhapa, the Gelugpa founder, Jamgön Köntrul, Jamyang Khyentse, and so on.
Paltrul Rinpoche and Thogme Sangpo are the earlier Rime masters.

Even if the organized Rime movement occurred in 19th century, but even before that
period, there were Lamas who adhered to the non-sectarian views. Thogme Zangpo was
such an example. He had the Lojong lineage of Kadampa and was also a great lojong
master himself. He lived at the time of Büton Rinpoche (circa. fourteenth century).
According to Dalai Lama, he was two generations before Je Tsong Khapa.387 Even from
his childhood, he would always help others. Later he received the Seven Point Mind
training teachings from the Kadampa master and composed a commentary on it. He was
most famous for his development of Bodhicitta and this was done mostly through the
teachings on the equalizing and exchanging of self with others.388 Namkha Pel, the author
of Mind Training like a ray of sun is said to have received mind training teachings from
Thogme Sangpo’s disciples. He says:

I received the lineages of Ram-pa Lhading-pa and the great explanation of

the Seven Point Mind training by the great hero and Bodhisattva of these
degenerate times, the son of the Conquerors, Thogme-Sangpo, from his
disciple, the great translator, Kyab-chog Pel-zangpo.

I received Lhadingpa’s Seven Points in the form of an experiential

explanation from the supreme navigator and protector of this world and
the gods, the emanation of Mañjuśrī, the easterner, the omniscient Tsong
kha pa (1357-1419)389

Furthermore, he also composed another illustrious Lojong text, Thirty Seven

Practices of Bodhisattva (rGyal sras lag len so bdun ma).

In conclusion, now it can be said that Lojong practice of Atīśa is the threshold, the
highway and the fruit of all traditions, interpreting it as fruit of the experience of the
masters of the past. It has a far-reaching effect in the minds of simple Tibetan people no
matter they be monks or the general lay followers. It is because of the Lojong teachings
that are interpreted to shape the rich and vibrant spiritual life of Tibetan Buddhism which
also constitutes the way of life of the Tibetan people, which also include those in the

387
The Dalai Lama, op cit., f.n. 262, p. 27
388
Ibid.
389
Beresford (tr.), op cit, f.n. 29, p. 14

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Northern Nepal and the Kathmandu Valley. These teachings have enhanced the
exceptional temperament of Tibetan people, and the ways in which they permeate their
daily lives. His Holiness the Dalai Lama says:

These simple but far reaching techniques of mind training, particularly

those with regard to concern for others and turning adversity to
advantage, have virtually become part of the Tibetan character. It is just
these traits that have enabled them not only to maintain their identity and
spirit in the face of great difficulties, but also to rebuild their lives and
their culture in exile. 390

In the nutshell, this great practical Buddha’s teaching of Mind training spread by
Atīśa Dipaṅkara Śrījñāna can be applied into people’s daily lives to develop a good heart,
a sense of kindness and freedom. This is especially relevant in today’s world of turmoil.

390
Beresford (tr.), op cit, f.n. 29, p. xi

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 CHAPTER 8

CONCLUSION AND FINDINGS

Buddhism teaches that our happiness and suffering result from our wholesome and
unwholesome deeds respectively. Due to astounding advancements in science and
technology, modern society has significantly developed its material resources. But,
although people have abundant comforts in their physical environment, they continue to
face a number of problems. Famines, floods, and earthquakes are among the unavoidable
natural calamities they must accept. However, most of our problems are engendered by
human beings, including wars, ideological conflicts, and crime. They live in constant fear
of the threat of nuclear destruction and people wage wars for petty ends, forgetting all the
ideals of humanity.

At present, then, human beings are daily confronted with tragic news. It is clear that
life is not secure. Their basic human problems have remained the same for millennia.
Hence, it cannot be concluded that scientific advancement is the sole means to happiness,
either psychological or physical. Since suffering, mishaps, mental torture are the
inevitable things people in the world must accept, it is imperative that they 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.
The root cause of all their suffering is a self-involved, egoistical mind; So the message of
Lojong is that it must be eradicated by the constant practice of thought transformation or
Lojong. In other words, the 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 world’s 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 Atīśā Dīpaṅkara Śrījñāna.

Accepting Jangchub Ö’s invitation, the Vikramaśīla abbot Atīśā made his way via
Nepal to Tibet and spread the most fundamental teaching on Bodhicitta generation in
both Lam rim format and pith instructions. Atīśa’s teachings later became the main
practice of the Kadampa tradition founded by Dromtömpa, his closest disciple. The pith

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instructions on Bodhicitta generation was compiled into a separate genre called Lojong or
Mind Training. Subsequently, it was seamlessly integrated into all four schools of
Tibetan Buddhism, viz. Nyingma, Kagyü, Sakya and Gelug.

Lojong teachings are Mahāyāna teachings for training the mind. They are scattered
throughout the Buddhist Sūtras and commentarial Literature of Mahāyāna Buddhism.
These Sūtras and commentarial works unanimously advocate that Lojong teachings are
indispensable for the attainment of Enlightenment. As already said, on the conventional
or practical level also, they are viewed as essential to lead a peaceful life free of
internecine quarrel, wars and all these mental sufferings. As such, such a profound
practice must be explored and studied in depth. The present thesis is much timely and the
topic is also relevant to the modern world of turmoil and unrest. Following is the
summary of the thesis with findings.

If an attempt is made at looking back the preceding chapters of this thesis, it will
reveal that five things have been accomplished with this dissertation. Firstly there is an
introduction to Lojong Practice. Secondly the biography of the exponent of the Lojong
practice, Atīśa Dīpaṅkara Śrījñāna is given along with his works on the main topic.
Thirdly, an account is presented about the teachers from whom Atīśa got these Lojong
teachings along with their works on Lojong. Fourthly there is the account of the disciples
of Atīśa’s Lojong lineage and there two illustrious Tibetan works on lojong is studied in
depth. The fifth aspect is the analysis of the impact of Lojong teachings in all four
traditions of Tibetan Buddhism. These aspects are divided into seven broad chapters.

The chapter 1 begins with the general overview of the Lojong practice, highlighting
the research problems, objectives, Literature review, and research methodology used and
so on. That chapter gives an overview of what the thesis is going to be like.

An introduction to lojong practice is the subject-matter of chapter 2. There, an

attempt is made to give a thorough introduction to Lojong practice. The uniqueness of
this chapter is that even if different scholars and related practioners have already come up
with their own introduction to Lojong while translating the lojong work. But they cannot
give the clear and thorough picture of Lojong practice, supposedly, should begin from the
lineage and history, theme, chief features and so on. the thesis has definitely filled this
gap, which will surely pay its dividends for those who are carrying out research on this
topic. The original sources like Lojong Gyatsa and the versions of Tibetan masters like

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Lama Sopa Rinpoche were duly followed. They showed that Atīśa is the one who had
composed the Root Lines of Mahāyāna Mind Training. Most of the scholars in this field
are oblivious of this fact. So this chapter adds a new dimension in the study of the
unknown information in the academic scholarly world. A detailed analysis is given of the
chief features of Lojong practice so that it is easily understood. A similarity, or
supplimentary relationship is also shown between Lojong practice and Lamrim. It was
shown that the Lojong practice is the out and out practical aspect of Lamrim which charts
out the gradual path to Enlightenment. So to exclude Lojong teachings from Lamrim is
thus proved to be wrong.

The chapter 3 begins with a brief biography of Atīśa Dīpaṅkara Śrījñāna which did
not provide any new data on Atīśā that are not found in The Blue Annals or other
translated literatures. But the importance of this chapter lies in the textual analysis of the
works of Atīśa with special focus on Mind Training or Lojong. Here the interrelationship
between Lamrim and Lojong texts was clearly revealed, because bodhipathapradīpa was
presented both as lojong and Lamrim texts at once. As the root lines of Atīśa’s Mahāyāna
Mind Training was organized into Seven Point Mind Training Practice by Chekawa, that
text’s content was deliberately left unanalysed because the latter was analysed in depth in
Chapter 6 which covered the entire contents of the Root Lines. So the chapter 3 gives an
overview of the number of Mind Training texts that Atīśa composed. This analysis is a
new one and will facilitate the researchers greatly.

Chapter 4 gave the brief biographical information of the Atīśa’s three Mind Training
Gurus with their corresponding work on Mind Training. Atīśa’s three root Mind Training
Gurus were Dharmakīrti, Dharmarakṣita and Maitrīyogī. As regards Dharmakīrti, it is
true that initially he belonged to Yogācāra tradition of Mahāyāna Buddhism. But Atīśa’s
biography tells that Atīśa got the teachings of Bodhicaryāvatāra of Śāntideva and others
from Dharmakīrti during his 12 year sojourn in Sumātrā (modern day Indonesia).
Śāntideva belonged to the Mādhyamika tradition of Nāgārjuna. This only proves that
Dharmakīrti had both vast i.e. Asaṅga’s lineage and profound i.e., Nāgārjuna’s lineage in
the generation of Bodhicitta, that’s why Atīśa venerated Dharmakīrti more than any other
gurus. The chapter also gives an analytical study of Dharmakīrti’s two works on Mind
Training, namely, leveling out one’s conception and The Stages of Heroic Mind.

Similarly literary sources like The Blue Annals mention that Dharmarakṣita was a
Hīnayāna teacher of Atīśa. In presenting his biographical information, several
controversies about him should be reconciled. Dharmarakṣita definitely composed two
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illustrious mind training texts like the Wheel of Sharp Weapon and The Peocock in the
Poison Grove. There Dharmarakṣita’s stature as a Bodhisattva was proved with evidence.
Because it was Dharmarakṣita who out of great compassion gave away his own flesh to
save his friend’s life. So motivation has a great role to play here rather than the
philosophy. Dharmarakṣita’s two texts, the Wheel of Sharp Weapon and The Peocock in
the Poison Grove were also critically analyzed in this chapter.

Atīśa’s another guru was Maitrīyogī. Maitrīyogī is mistakenly presented as

synonymous with Maitrīpā, also Atīśa’s one of the gurus. This was refuted in the chapter
on the ground that there is no mention in Atīśa’s biography of Maitrīpa as Atīśa’s Lojong
Guru. Atīśa’s Biography mentions that Atīśa expelled Maitrīpā from the monastery
because he had broken the precept. Their stand is that because of Atīśa’s action against
his guru, he accepted the visit to Tibet as a confession practice. Mark tatz’s article on
Maitrīpā and Atīśa does show guru-disciple relationship between Maitrīpā and Atīśa
because Atīśa received the instructions on Mahāyāna Uttaratarantra śāstra from
Maitrīpā. There is also no mention in Atīśa’s biographies that Atīśa’s visit in Tibet was
due to confession practice for the expulsion of his guru. His mind training text, Melodies
of an adamantine song: A Chanting Meditation on Mind Training was also textually and
critically analyzed in the Chapter.

For the biographical information of all of the three gurus of Atīśa, the only source is
the Tibetan source.

The dissertation then moved on to Chapter 5 which gave the biographical account of
the pioneering disciples of Lojong tradition beginning from Dromtönpa to Chekawa.
Only the biography of the chief disciples of Lojong lineage was given. Their biographies
also reveal how they received and handed down the Mind training tradition that started
from Atīśa and how they practiced the teachings.

Chapter 6 gives the textual and analytical study of the two famous Tibetan Lojong
texts known respectively as Eight Verses of Training Mind (blo sbyong tshig brgyad ma)
by Geshe Langri Thangpa and Seven Point Mind Training Practice (blo-sbyong don-
bdun-ma) by Geshe Chekawa Yeshe Dorje. Their contents are studied on the basis of the
pioneering commentaries by the Tibetan masters. For eight Verses, the main reference is
made to the Chekawa Yeshe Dorje’s Commentary, whereas Se chil bu’s commentary
serves as a basis for Seven Point Mind Training. Apart from them, different writers,
scholars and venerable Rinpoches also have written commentary on Seven Point. So their
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works are also referred to. This will keep the meaning of the maxim intact, and clear.
Different relevant examples were also used to clarify the verses. In the whole thesis, a top
priority is given to the original Sanskrit version which itself is a new thing for the
academic study.

Chapter 7 gives the place of Lojong in four traditions of Tibetan Buddhism, viz.
Nyingmapa, Sakyapa, Kagyupa and Gelugpa with suitable evidence. This shows that
Lojong is not a main practice of a single tradition but all the four sects of Tibetan
Buddhism. It is also shown that how this very Lojong practice could bring smile on the
face of Tibetan people irrespective of their sects in spite of the difficult situation they find
themselves in.

So no textual detailed study of all the lojong texts has been made even if there are
translations of the Tibetan originals. So this thesis will add a new dimension for the
research on this topic in future.

On going through the thesis, it becomes clear that lojong as taught by Atīśa is
indispensable practice for spiritual wellbeing conventionally and full enlightenment of
Buddha ultimately. The academic scholars also generally focus their studies on advanced
practices like Dzogchen, Mahāmudrā and other Vajrayāna practices where as a very few
researches have been done in the Lojong genre. They are not exhaustive though. There
are tons of Lojong literature in Tibetan which still remain untranslated in English and
other languages. So far not much attention is being paid in this field. So it is strongly
recommended that as it is more relevant today in the world of unrest and war, that lojong
texts be translated more and more in English and other languages and academic scholars
also pay more attention in selecting topics of Lojong.

In 1959, sadly Tibet was taken over by China; all the Tibetans had to flee their
country and had to take refuge in India and Nepal. Since then, Tibetan Buddhism spread
by leaps and bounds around the globe. This is a blessing in disguise. More and more
westerners are now adopting Tibetan Buddhism. The prominent lamas of all four schools
of Tibetan Buddhism are busy teaching the people around the world. Inspite of this
upsurge in Tibetan Buddhism, the westerners still have less access to the teachings of
Lojong. It is noticed that the new-comer western students are taught the complicated
topics like Dzogchen and Mahāmudrā directly while only few of them can understand. So
it is expected that the respected Lamas should give vital teachings on Lojong.

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 In the Nepalese context, the form of Buddhism prevailing in Nepal, also called Newar
Buddhism is Mahāyāna Buddhism. It is a matter of pride for Nepalese people that even
great Tibetan masters like Sachen Kunga Nyingpo, founder of Sakya Tradition, Marpa
Lotsava, founder of Kagyü Tradition had received teachings from the Buddhist
practitioners like Vāgīśvarakīrti, Chitherpa, Paindepa, Maitrepa (alias. Advayavajra). So
at one time, in Nepal, there were many accomplished Buddhist masters on whom even
the Tibetans had to depend. But it is seen that in course of time, the lineage of their
practice slowly declined, but that of rituals survive even till today. When it started to
decline, Atīśa noticed the need of teaching Bodhicitta teachings in Nepal. So during his
one your sojourn in 1041, he composed Vimalaratna lekha nāma and Caryāsaṅgraha-
pradīpa in Nepal. Not only that he spread the teachings of Ādikarmic Bodhisattva
(Beginner/Household Bodhisattva) and paid emphasis on monasticism by ordaining a
devotee and constructing Vikramaśīla monastery at Thanbahi. It seemed that there was
profound impact of Atīśa’s teachings on Newar Buddhist practices.

Another thing is that Lojong and other teachings now widely practiced in Tibetan
Buddhism had their origin in the teachings of Indian Buddhist Masters whose disciples as
already said, abounded in Nepal at one time.

But where are these teachings in Newar Buddhism now? It is because of the lack of
spiritual mind training practices that confusions are proliferating in Newar Buddhism. As
Nepalese in general, and as Newar in particular, it is the most important duty to preserve
the Newar Buddhist tradition before it dies out completely. For this an initiative must be
taken to look to the place where the original Buddhist practice lineage is surviving.
Without any arrogance of superiority, it must be accepted that Tibetan Buddhist masters
have long since preserved the pure Buddhist practice lineage. Through their teachings,
endeavors must be made to revive the practice lineage of Newar Buddhism which was
once bequeathed by the great siddhas already mentioned. Then, presumably, Newar
Buddhism may thus regain its lost heritage and become the complete Buddhism enriched
both in practice and rituals like Tibetan Buddhism.

On the one hand, the practice lineage is of the pressing need in Newar Buddhism, but
on the other hand it is generally noticed that many Tibetan Buddhist masters from all
traditions are busy giving Dharma teachings in their monasteries of the Kathmandu valley
in Nepal. There are some lamas like Ven. Chökyi Nyima Rinpoche and Ven. Thrangu
Rinpoche who take special interest in educating the Nepalese citizens in Dharma. Very
few Nepalese can attend the teaching programs, the audiences of which are mostly
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dominated by the Westerners. If the high Lamas residing in Nepal, out of compassion,
can launch separate programs for the Nepalese also, and teach essential teachings on
Lojong, then definitely the latter will greatly benefit from it. If more efforts can be made
for Nepalese people about Tibetan culture and precious teachings of Lord Buddha it will
definitely enhance the status of Buddhism in Nepal.

Today, the whole world is engulfed in spiritual unrest and turmoil. 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. His Holiness the 14th Dalai Lama always says:

Even if you are of different religious background, that doesn't matter. If

you can pacify your mind and fill it with compassion and mutual
brotherhood, that is the most important thing.

So 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. But still it is exaggeration to
claim that this thesis is the exhaustive one. It had to rely more on the secondary sources
though there definitely were primary sources as well. In the next research, more efforts
will be made to deal with whatever may be missing in this thesis and carry out much
more elaborate and comprehensive research than this.

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APPENDIX

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 1. The Lamp for the Path to Enlightenment
Ācāryadīpaṅkaraśrījñānaviracita

Sanskrit title : Bodhipathapradīpa

Tibetan Title: byang chub lam sgron
Translated by Richard Sherburne, SJ391

I pay reverence to the ever-youthful Bodhisattva Mañjuśrī.

1. Bowing in great reverence to all past, present, and future Victors, to their teachings and
Communities, I shall light a Lamp for the Path to Awakening at the request of my good disciple,
Byang chub ’od.

2. Persons can be understood to be of three kinds, in that they are Inferior, Mediocre, or Superior.
The characteristics of each are very clear, and I shall note how they differ from one another.

3. A man who by every means he can find, seeks only the pleasures of this rebirth-cycle, and has
a care only for himself alone, that man is known as the Inferior Person.

4. The man who puts life’s pleasure aside and turns himself from deeds of sin, yet his care is to
seek only his own peace, he is to be called the Mediocre Person.

5. The man who wholeheartedly seeks a total end to the entire suffering of others because their
suffering is that of his own [conscious] stream, know that one to be the Superior Person.

6. For those pure beings whose desire is the hightest of Awakening, I shall explain the right
means which were taught me by my gurus.

7. Facing a painted image of the Perfect Buddha,

Or in front of holy reliquaries and the like,
Give worship with flowers and incense
And whatever objects may be at hand.

8. Using the Sevenfold Worship described in the Deeds of Samantabhadra, and with thoughts that
will not turn back until the heart of Awakening is reached,

9. With deep faith in the Three Jewels, bending knee to the ground and folding the hands, first of
all take the Refuges thrice.

10. Then, because the Thought of Love for all creatures is prerequisite, one looks out on the
whole world, suffering in death, transmigration, and rebirth in the three bad destinies:

11. At sight of suffering, oneself suffers: And he who desires to free the world from the very
cause of this suffering, must beget this Thought of Awakening, pledging never to turn back.

12. Every benefit that belongs to conceiving thoughts of such resolve has been well explained by
Maitreya in his sūtra, the Stalks in Array.

391
Sherborne, op cit. f.n. 103, pp. 329-345. The text contains the Tibetan originals in Wylly transliteration.
Cross Reference to the relevant part in this thesis (Hereafter Cf.):. Chapter 3, Section 3.3.1.

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13. Reat that sūtra or hear it from a guru, and when you realise the infinite benefits of the perfect
Awakening Thought, then by that very reason, you will beget the Thought again and again.

14. The merit of this is shown very well in the sūtra called the Questions of Vīradatta; I quote
three of the verse here in order to give the essence of it:

15. “If the Awakening Thought’s entire merit could be endowed with form, it would be even
greater than a form that fills the whole realm of space.”

16. “Or take a rich man who fills with jewels every single one of the Buddha fields – reckoned as
more than the grains of Ganga’s sands – then offers all this to the Lord of the World;

17. “Yet another who simply folds his hands, and inclines his thought to the Awakening – the
latter’s worship is higher by far, because in it there is found no limit.”

18. Having conceived these aspirations to Awakening, with great effort strive to expand them
fully; And to recall your resolve in other rebirths, observe what has been said about the Training.

19. Good resolutions will not be furthered without vows that have progress in mind; therefore he
who seeks growth in his resolve for Perfect Awakening, earnestly makes commitment.

20. Only he who has lasting vows in One of Prātimokṣa’s seven ranks is fit for the Vow of the
Bodhisattva; There is no other way it can be.

21. The Tathāgata has said that of the seven ranks of Prātimokṣa, the glorious Pure Life is
highest; by which he meant the vows of a monk.

22. According to the ritual givin in the Conduct Chapter of the Bodhisattva Levels, one takes the
vow from any good guru who has the proper characteristics.

23. One who is learned in the ritual of the vow, and himself lives the vow he has taken, and has
the compassionate forbearance to impart – know him to be the good guru.

24. But if, after trying, you cannot find a guru just such as this, I will explain another ritual for
taking the vow in a correct way,

25. This was how Mañjuśrī, in a former life as Ambarājā, conceived the Awakening Thought. Itis
described in the sūtra called the Ornament of Mañjuśrī’s Buddha-field, and I write it down clearly
here now:

26. “In the presence of the Lords, I beget the thought of Perfect Awakening, and issuing
invitations to all creatures, I will save them all from the cycle of rebirth.”

27. “Beginning from this moment and henceforth, until I obtain the highest Awakening, I shall
not permit ill-will or anger, avarice or envy, to occupy my mind.”

28. “I shall practice the Pure Life, and renounce sin and base desire; I shall imitate the Buddha by
rejoicing in the vow of Conduct.”

29. “Myself, I am keen to reach Awakening in some swift way; I shall remain until the find end
for the sake of but a single creature.”

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30. “I shall purify the innumerable, inconceivable fields of the universe, and from the taking of
this [new] name, [henceforth], I shall live in the ten directions.”

31. “Purifying the actions of my body and speech entirely, I shall cleanse my mind’s activity as
well; no unvirtous deed will ever be mine.”

32. In essence, one’s purity of body, speech and mind means keeping vows whose intent is on
progress: For by practising well the Three Conduct Trainings, appreciation of those same three
becomes greater.

33. Hence, when one strives in the vows of the pure and perfect Bodhisattva Vow, he will bring
to complete perfection the very Equipment for Perfect Awakening.

34. All the Buddhas have held that the perfection of this Equipment, whose nature is merit and
knowledge, lies essentially in the superknowledges.

35. Just as a bird with unfledged wings cannot fly up into the sky; So without the
superknowledges’ power, one cannot work for the good of others.

36. The merits which a man with the superknowledges gains in a single day could not be had in a
hundred lives by one who lacked those knowledges.

37. He who seeks to bring to perfection swiftly the Equipment for Perfect Awakening strives hard
for the superknowledges, for they are not accomplished by sloth.

38. As long as Calmness is not attained, the superknowledges will not occur; therefore, in order to
achieve Calmness, one must keep striving again and again.

39. One who neglects the Limbs of Calmsness, even though he strives to meditate for thousands
of years, will never achieve concentration.

40. Therefore, when all praticed in the Limbes, as stated in the Chapter on Concentration
Equipment, no matter what the chosen topic of focus, themind should be set on virtue.

41. When yogic calmness is achieved, so too are the superknowledges; but obscuration is still not
destroyed without the perfection of insight.

42. Hence, to remove all obscuration of his afflictions and in his knowledge, the yogin must
continually cultivate the perfection of insight together with means.

43. The Sūtras say that bondage somes from Insight being divorced from Means, and Means from
Insight as well; Therefore do not neglect these two.

44. To remove any doubts about what Insight is, and what is means, I will clarify this difference
between Means and Insight.

45. The Victors have explained that the Means are all the Equipments of Virtue, starting with the
Perfection of Giving, Upto but excluding, that of Insight.

46. One who combines mastery of these Means, with a true cultivation of Insight, will swiftly
attain Awakening, but Not by merely cultivating Non-self.

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47. “Insight” is fully explained as knowing the Emptiness of intrinsic nature. In comprehending
that Aggregates and Sense-bases and Elements do not arise.

48. An existant’s arising is impossible; A non-existent’s is like flowers in the sky; For a thing to
be both is absolute fallacy; so neither do they originate together.

49. Since an entity does not arise from itself, and is not from another, or even from both. Nor is it
yet without cause; therefore it has no intrinsic nature by way of own-existence.

50. Furthermore, if one analyses all things as identities or multiplicities, own-existence is not
perceived; hence one is certain that intrinsic natures do not exist.

51. The reasoning of the Seventy Stanzas on Emptiness, and of texts like the Basic Stanzas on the
Middle Way, explains the proof that all entities are empty of intrinsic nature.

52. Wherefore, lest my text become too long, I do not elaborate it here, but will explain only
proven tenets in order to promote contemplation.

53. Thus, not to perceive intrinsic nature in any phenomenon whatever is to contemplate its Non-
Self; whichis same as contemplating with Insight.

54. And this Insight which does not see Intrinsic nature in any phenomena is that same Insight
explained as Wisdom. Cultivate it without conceptual thought.

55. The world of change springs from conceptual thought, which is its very nature; the complete
removal of such thought is the Highest Nirvāṇa.

56. Moreover, the Blessed One declared: “Conceptual thinking is the great ignorance, and casts
one into rebirths’ ocean; but clear as the sky is the contemplation of one who remains in
Concentration without concepts.”

57. In the Non-Conceptual Progress Formula, he says, “When a son of the Victor reflects on this
holy teaching without conceptual thought, overcoming the difficulties of conceptual steps, he
gradually attains the non-conceptual.”

58. When through the Sūtras and science one has penetrated the non-intrinsic nature of all non-
arising phenomena, then contemplate without conceptual thought.

59. And when he has thus contemplated Thatness and by stages has attained, “Warmth” and the
rest, then he will gain the “Joyous” [Level] and on up: Buddha-Awakening is not far off.

60. Through the rituals of “Appeasement”, “Prosperity”, and the rest, effected by the force of
Mantra, and also by the strength of the Eight Great Powers, starting with that of “Good Flask”
and others,

61. It is maintained that Equipment for Enlightenment is perfected with ease; and if one wants to
practice Mantra as prescribed in the Tantras: Action, Practice and so on,

62. Then, to gain the Preceptor-Initiation, one must first win a holy Guru by giving him
attendance and precious things and by obedience to his word.

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63. And when the Preceptor-Initiation has been conferred by the Guru who was won over, then
one is purified of all sin, and becomes fit to exercise the Powers.

64. The Secret and Insight Initiations should not be taken by religious celibates, because it is
strictly forbidden in the Great Tantra of Primal Buddha.

65. If those initiations were taken by one who stays in the austerity of a religious celibate, it
would violate his vow of austerity since he would be practising what is forbidden.

66. Transgressions would occur which defeat the man of religious observance; and by his certain
fall to bad destinies, he could not succeed [in Mantra practice].

67. Having acquired the Preceptor-Initiation, he may listen to all Tantras and explain them;
perform Fire-offering, Gift-worship, and the like; There is no wrong in Wisdom about reality.

68. I, the Elder, Dīpaṅkaraśrī, have seen this explanation in texts such as the sūtras: and at Byang
chub ’od’s request, have explained concisely the Path to Awakening.

[Colophon]
This completes the Lamp for the Path to Enlightenment composed by the great Ācārya, glorious
Dīpaṅkarajñāna. Translated and edited by the Upādhyāya of India himself, and by the revisor-
translator Dge-ba’i Blo gros. This text was composed at the Tho-ling temple of Zhang-zhung.

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 2. Bodhisattva’s Jewel Garland
Ācāryadīpaṅkaraśrījñānaviracita

Sanskrit title : Bodhisattvamaṇyāvalī

Tibetan Title: Byang chub sems pa’i nor bu’i phreng ba
Translated by Losang Dorje Rabling392

Homage to the great Compassionate

Homage to all the devotable Lords
Homage to all the spiritual masters

1. Abandon all hesitation

Earnestly abide on practice with interest.
Avoid sleep, mental sloth and laziness
And always make effort with enthusiasm.

2. With conscientiousness, mindfulness and introspection

Always guard the doors of the sensual organs.
Examine the mental continuum
Often in three times of day and night.

3. Proclaim your own faults

Faults of others should not be searched,
(But) announce others qualities
Hide your own qualities.

4. Avoid gain and respect,

Always abandon arrogance and fame,
Contemplate love and compassion
And make firm the Bodhicitta

5. Abandon the ten non-virtuous deeds

And always be firm in the faith
Have little desire and be content
And acknowledge the gratitudes.

6. Diminishing anger and pride,

Maintain humble attitudes.
Abandoning wrong livelihoods,
Live by means of livelihood concording Dharma

7. Totally abandon all the material goods

And adorn (yourself) with Ārya’s properties
Faith, moral ethics,
Dread of blame, sense of shame

392
Rabling, op cit. f.n. 102, pp. 1-29. The text contains restored Sanskrit version and hindi translation also.
Cf.: Chapter 3, Section 3.3.2.

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8. Hearing, generosity, and wisdom, the seven properties.
These kinds of properties,
The seven unexhaustive treasures,
Should not be told to the non-human spirit

9. Avoid noisy gatherings, stay in solitude

Avoid meaningless words, always control speeches and
On seeing the spiritual masters and abbots
Attend to their service with deep respect.

10. May they be recognized as Buddha, (who are extraordinary persons,)

Persons who have Dharma-eyes
And the common beings.

11. On seeing every sentient being

Recognize them as parents, sons and relatives;
Avoid misleading friends
And rely on spiritual friends.

12. Avoid places of anger and displeasure,

Go where it is pleasant
Abandon that which (causes) attachment
And live free from attachment.

13. By attachment (one) does not attain fortunate realms;

It also takes the life of Nirvāṇa
Wherever the virtuous Dharma is seen
(You) should strive for it.

14. Whichever is initiated earlier

Should be accomplished first;
By this way all will be done properly
Otherwise neither would be accomplished.

15. Always detach from attaching sinful (deeds).

When mind becomes inflated (with pride)
Depress the pride at that time,
Recollecting the instruction of the guru.

16. Whenever mind becomes defected

Belied and cheer the mind.
(By remembering and Prajñāpāramitā sūtra)
Constantly meditate on the emptiness

17. When the objects of attachment and hatred come across

See them as magic and (creation of) emanation,
When unpleasant words are heard
Regard them as echoes.
When any harm occurs to body,
Realize it as a result of your previous deeds.

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18. By residing in the hermitage and wilderness,
Like the corpse of wild animals,
One should conceal oneself and
Live in the state of desirelessness.

19. Always firmly (rely on) the meditational deity,

Whenever laziness or apathy arise
Their faults should be introduced to oneself and
Remember the essence of ascetic practice.

20. Whenever any other person is seen,

Speak calmly and candidly.
Avoid frowns and angry looks
And always be with a smiling face.

21. Whenever someone is seen

Enjoy giving without miserliness,
Always avoid jealousy
In order to protect others’ minds from harm.

22. Avoid all (kinds of) conflicts

And always be with patience.
Neither flatter nor be a fickle friend
And always abive in firmness.

23. Avoid concemning others,

Remain with a respectful attitude,
While giving instruction to others
Do it with compassion and benevolence

24. Do not blaspheme the Dharma

(But) pursue with interest whatever is aspired.
With the ten spiritual trainings
Strive day and night.

25. Examine your words while in society,

(But) examine your mind while in solitude.
Whatever virtue is collected in the three periods (past, present and future)
Dedicate it to the supreme enlightenment.

26. Dispose and dedicate the merits to all the sentient beings;
Say the great prayer of the Seven branches of practice,
By doing this way, both the merit and...

27. Wisdom collections will be accomplished;

And the two obstructions will be extinguished
As it is meaningful to obtain the human life
The supreme enlightenment will attained.

Bodhisattva’s Jewel Rosary, composed by the great Indian abbot Dīpaṅkaraśrījñāna completed.
This very Indian abbot and Bhikṣu Tsultrim Gyalwa translated, edited and finalised.

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 3. Stainless Precious Letter
Ācāryadīpaṅkaraśrījñānaviracita

Sanskrit title : Vimalaratnalekha Nāma

Tibetan Title: Dri ma med pa’i rin po che’i phrin yig
Translated by Losang Dorje Rabling393

Homage to all the spiritual masters

Homage to reverend Tārā

1. May the (king) Nayapāla be victorious,

(Who was) born in Mahā-ghāṭi
Disseminated the Buddha-Dharma
And ruled the kingdom by the Dharma.

2. O lord, due to your practices in the past

Of generosity, the ten virtues, purification,
patience and enthusiasm
You are perfectly accomplished now.

3. Hold on with respect placing on (your) head

The teaching of the gurus and sūtras etc.,
(Which) follow the Dharma.
It will be beneficial to both self and others.

4. Abandon all hesitation

Earnestly abive on practice with interest.
Avoid sleep, mental sloth, and laziness
And always make effort with enthusiasm.

5. With conscientiousness, mindfulness and introspection,

Always guard the doors of the sensual organs.
Examine the mental continuum
Often in three times of day and night.

6. Be like eyes to investigate one’s own faults,

Be like a blind (one) while investigating others’ faults.
Mindfully without arrogance,
Always meditate on emptiness.

7. Proclaim your own faults

Faults of others should not be searched
(But) announce others’ qualities.
Conceal your own qualities.

8. Avoid gain and respect,

Always abandon arrogance and fame,
Contemplate love and compassion

393
Rabling, op cit. f.n. 102, pp. 215-256. Cf.: Chapter 3, Section 3.3.3.

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And make firm the Bodhimind.

9. Abandon the ten non-virtuous deeds,

And always be firm in the faith.
Have little desire and be content,
And acknowledge gratitude.

10. Diminishing anger and pride,

Maintain a humble attitude.
Abandoning wrong livelihoods,
Live by means of livelihood concording with Dharma

11.Totally abandon all material goods

And enrich (yourself) with Āryas’ properties.
Avoid noisy gatherings,
Stay in solitude.

12. Avoid meaningless words,

Always control speeches and
On seeing the spiritual masters and abbots
Attend to their service with deep respect.

13. May they be recognized as Buddha,

Who are extraordinary persons,
Persons who have Dharma-eyes
And the common beings.

14. On seeing every sentient being,

Those who are afflicted by sufferings,
Generate the thought of the Bodhicitta
Recognize them as parents, sons, and relatives.

15. Avoid all mundane deeds

And constantly meditate in Samādhi
Avoid misleading friends
And rely upon spiritual friends.

16. Bhikṣu who are immoral,

And others devoid of Dharma,
Seeing them being engaged in sin
Do not leave them carelessly.

17. All the non-virtuous masters,

All the misleading friends
(Who) disobey the Three Jewels, the guru,
Abbot, and spiritual masters

18. Ungrateful for their kindnesses,

(Who) think only of this life and
Also (who have) poor faith-
Do not stay with (them) for more than three days.

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19. Avoid places of anger and displeasure,
Go where it is pleasant
Abandon that which (causes) attachment
And live free from attachment

20. Due to attachment (one) does not attain fortunate realms;

It also takes the life of Nirvāṇa.
Wherever the virtuous Dharma is seen
(You) should strive for it.

21. Always rely upon the spiritual master

And constantly read the sūtras.

Whichever is initiated earlier

Should be accomplished first;
By this way all will be done properly.
Otherwise neither would be accomplished.

22. And also strive for confession of sins

And (accumulation of) of superior merits.
Do accordingly to worldly conventions
And always protect others’ minds.

23. When the mind becomes inflated (with pride)

Depress the pride at that time,
Where the mind becomes devoid of conscientiousness
Recollect the instructions of the guru.

24. Whenever the mind becomes dejected

Belaud and cheer the mind
By remembering the Prajñāpāramitā Sūtra
Pacify all the mental elaborations.

25. When the objects of attachment and hatred come across

See them as magic and (creations of) emanations.
When unpleasant words are heard
Regard them as echoes.
When any harm occurs to the body,
Realize it as a result of your previous deeds.

26. By residing in the hermitage and wilderness

Like the corpses of wild animals,
Where no one knows,
One should conceal oneself.

27. Always firmly (rely on) the meditational deity,

Whenever desire, harmful thoughts, sleep, mental
And sloth laziness and apathy arise
Their faults should be introduced to oneself.

28. Remember the essence of ascetic practice

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And contemplate impermanence and death.
While in the presence of others
Speak calmly and candidly

29. Avoid frowns and an angry look

And always be with smiling face.
Always love others and
Enjoy giving without miserless.

30. Always avoid jealousy

In order to not harm others’ minds
Avoid all (kinds of) conflicts.

31. Neither flatter nor be a fickle mind

And always abide on firmness.
Always be with patience,
And be content with little desire.

32. Regard yourself as from a low caste and a servant

Make effort that pleases others,
With a sense of shame and dread of blame
Maintain one’s vow (perfectly).

33. Avoid condemning others,

Remain with a respectful attitude,
While giving instruction to others
Do it with compassion and benevolence.

34. Venerate the holy doctrine of Buddha

And never abandon the teaching.
Always honor the (Three) Jewels of refuge
And totally perfect the three factors.

35. Foregone the compassion earlier

Recite the sūtra of Tri-Skandha, and
The most renowned seven (branch) offerings
Three times each day and night.

36. With the desire to eliminate the sufferings of sentient beings

Do extensive prayer,
Mature the sentient beings and desire (for them) to attain enlightenment,
Dedicate them all to the great enlightenment.

37. Having promised for a long period,

Be always enthusastic.
By doing so both of the collections will be accomplished
And the two obstructions will be extinguished.

38. (By doing so) the attainment of a human life will be meaningful (for)
Nirvāṇa will be attained in this life,
The purposes of one’s own self and others will be accomplished

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And the two supremes will be attained

39. The young Cuckoo melodiously sings in the spring time,

But doesn’t the young peacock sing unmelodiously?
(Similarly) although there exist excellent teachings of many scholars.
I have written this for the extinguishment of the king’s sorrow

40. Contemplate this advice written with the institution to benefit

And also convey it to other thoughtful persons,
Constantly remember the six divinities and keep purely the commitments
Rule the kingdom by Dharma and forgive me.

The Stainless Precious Letter of forty verses of the great Mahāsthavira scholar Dīpaṅkaraśrījñāna
sent to king Nayapāla, is completed. At that very time it was translated bythe same (Indian) guru
and Bhikṣu Tsul trim Gyal wa.

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 4. Root Lines of Mahāyāna Mind Training
Ācāryadīpaṅkaraśrījñānaviracita

Tibetan Title: theg pa chen po’i blo sbyong rtsa tshig

Translated from Lojong Gyatsa into English by: Thubten Jinpa394

Homage to the sovereign who has accomplished all purposes and who is the glorious auspicious
jewel swiftly endowing others with great happiness.

1. First train in the preliminaries.

For the main practice, train alternately in giving and taking.
There are three objects, three poisons, and three roots of virtue–
This, in brief, is the instruction for subsequent practice.

2. Commence the sequence of taking from your own self.

Place the two astride your breath.
In brief, this is the distilled essence of instruction:
In all actions, train by means of the words.

3. Relate whatever you can to meditation right now.

When both are present, take them all.
Train constantly toward the chosen objects.

4. Banish all blames to the single source.

Toward all beings contemplate their great kindness.
Train in the three difficult challenges.
There are two tasks - one at the start and one at the end.

5. Contemplate the three that are free of degeneration.

Train constantly in the three general points.
Transform your attitudes but remain as your are.
Adopt the three principal conditions. Train in the five powers.

6. The intent of all teachings converge on a single point.

Of the two witnesses uphold the principal one.
Cultivate constantly the joyful mind alone;
If this can be done even when distracted, you are trained.

a) Do not torment with malicious banter.

b) Do not boast of your good deeds.
c) Do not be ill-tempered.
d) Do not be boisterous.
e) Do not be fickle
f) Do not lie in ambush.
g) Do not place the load of a dzo onto an ox.
h) Do not sprint to win a race.
i) Do not maintain inappropriate loyalty.
j) Do not be sporadic.
k) Do not abuse this practice.

394
Jinpa, op cit. f.n. 3, pp. 71-73. Cf.: Chapter 3, Section 3.3.4.

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 l) Be released through the two: investigation and close analysis.
m) Train with decisiveness.
n) Be endowed with the three inseparable factors.

7. Accomplish all yogas through a single means.

If relapsed, meditate on it as the very remedy.
Whichever of the two arises, bear them both; Do not speak of the defects [of others].

8. Do not dwell on others’ shortcomings.

Do not turn the gods into demons.
Do not seek misery as a means to happiness.
Do not depend on other conditions.

o) Recognize what is primary.

p) Forsake all expactations of reward.
q) Discard poisonous food.
r) Do not strike at the heart.

9. This proliferation of the five degenerations

Is transformed into the path of enlightenment.
When stability is attained, reveal the secret.

10. This distilled essence of pith instructions

Stems from the lineage of most sublime masters.

These are the root lines. This was composed by Atīśa.

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 5. Annotated Root Lines of Mahāyāna Mind Training
Ācāryadīpaṅkaraśrījñānaviracita

Tibetan Title: theg pa chen po’i blo sbyong rtsa tshig

Translated from Lojong Gyatsa into English by: Thubten Jinpa395

Homage to the sovereign who has accomplished all purposes and who is the glorious
auspicious jewel swiftly granting all happiness.

1.
First, a trainee whose mind is trained in the three scopes and who,having taken the aspiring and
engaging [aspects of the awakening mind], is cognizant of the precepts should train in the
preliminaries by reflecting on thehuman existence of leisure and opportunity, onkarma and its
fruits, and on the defects of cyclic existence.

Contemplate all phenomena - encompassed by self and others, the outer environment, and the
inner sentient beings - as dreamlike, nonexistent but appearing to exist due to the force of the
deluded mind.

Experience, free of identification, the thoroughly unborn nature of awareness, which cognizes
in such manner.

The remedy, which cuts across both body and mind, is itself freed in its natural place, free of
grasping at existence and nonexistence.

During the interval between sessions, that is, afterward, create the illusion-like person as it
arises on the basis of the above two.

2.
Train alternately in the two - giving (to others of your body, resources, and roots of virtue) and
taking.

Place the two (giving and taking) astride your breath as it exits.

There are three objects (the desirable, the undesirable, and the neutral), three poisons
(attachment, anger, and delusion), and (their exterminations) three roots of virtue.

In all your actions (such as when gathering [merit] and so on) train by directing the focus of
your mind by means of the words.

3.
The negativities (and their fruit) of the world (the external) and beings (the inner) within cyclic
existence and the afflictions -

Transform the adverse conditions (derived from either sentient beings or the natural elements)
into aids on the path of enlightenment.

How is this so? Whatever undesirable events befall, banish all the blame to the single source,
which is not others but rather self-grasping.

395
Jinpa, op cit. f.n. 3, pp. 75-82. Cf.: Chapter 3, Section 3.3.4.

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Toward all beings (humans, nonhumans, enemies, friends, and in particular the perpetrators of
harm), contemplate their great kindness.

4.
Contemplate the illusions arising from your mind as the four (as presented in your palms)
buddha bodies, that is, the adverse forces and their antidotes -

Emptiness (all in the nature of mind) is among protection unsurpassed.

The fourfold practice (making offerings to meditation deities and teachers, purifying negative
karma, giving offerings to the harmful forces, and propitiating the Dharma protectors) is the most
excellent method.

Relate whatever you can (adverse conditions such as the arising of intense suffering or
afflictions) to your meditation right now.

5.
In brief, to present the points of the practice of a lifetime, the essence of instruction is this:

Apply yourself to the five powers - intention, familiarity, positive seed, eradication, and
aspiration.

As the Perfection Vehicle, Mahāyāna’s transference instruction is the five powers (as given
above) alone, their practice in particular is vital, that is treat this with critical importance.

The intent of all teachings merges on a single point: whether or not it can help subdue you.

6.
Of the two witnesses (between others’ speech and your own mind, train your mind by ensuring
that you do not disgrace yourself, but train in accordance with your aspiration) uphold the
principal one.

Cultivate constantly the joyful mind alone.

If this can be done even when distracted, you (your mind) are trained in the remedies.

Train constantly in the three general points to ensure that your mind training does not violate
your precepts and that it does not become sarcastic.

7.
Transform your attitudes (the aspirations of self-grasping) but remain as you are with respect
to the objectives that have not been assigned.

Do not speak of the defects [of others] in conduct of body and speech.

Do not dwell on others’ (those who have entered the spiritual order, in particular) shortcomings.

Discard all expectations of reward as a fruit of practicing mind training, in either this life or the
future life, including even the attainment of Buddhahood.

a. Discard poisonous food (the virtues mixed with the false views and self-grasping).

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 b. Do not maintain [inappropriate] loyalty that retaliates against harms caused by others.
c. Do not torment with malicious banter that hurts others in the heart.
d. Do not lie in ambush to take revenge.
e. Do not strike at the heart anyone, whether human or nonhuman.
f. Do not place the load of a dzo (the undesirable accusations and their burden) onto an
ox.
g. Do not sprint (by giving an advantage to yourself when what you desire is owned
communally) to win the race but instead accept the defeat.
h. Do not abuse the practice, seeking victory for yourself.
i. Do not turn gods (the mind training) into demons.
j. Do not seek misery for others as a means to happiness for yourself.

8.
Accomplish all yogas (the yoga of eating and so on) through not others but a single means.

There are two tasks to pursue - one at the start (in the morning) and one at the end (in the
evening).

Whichever of the two (benefit and so on) arises, bear them both without conceit or dejection.

Guard the two (the precepts revealed in the teachings in general and the precepts presented in
this [mind training teaching] in particular) even at the cost of your life.

9.
Train (on the basis of a qualified teacher, the ability to channel your mind, and the coming
together of the external and internal conditions) in the three difficult challenges: the difficulty of
recalling the antidotes of the afflictions [at the beginning], the difficulty of averting them in the
middle, and the difficulty of exterminating their continuum.

Adopt the three principal conditions.

Contemplate the three ([undiminished] reverence for your teacher [and so on]) that are free of
degeneration.

Be endowed with the three inseparable factors, as if your body, speech and mind were
competing [among themselves in their accumulation of] the three virtuous activities.

10.
Train constantly toward the chosen objects: those living together [with you], those hostile
toward you, and those unappealing to you.

Those who have the good fortune to practice this mind training should adopt a standpoint such
that they do not depend on other conditions.

If relapsed, take this inability to realize when practicing mind training as your very basis, and
meditate on it as the remedy itself.

Engage in the principal practices right now - especially bodhisattvas on the beginner’s level -
now that you have obtained the human life of leisure and opportunity and encountered the
sublime spiritual teacher.

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 k. Do not apply misplaced understanding. Learn to cultivate joy in the virtuous activities
and do not engage in the six [distorted understandings], such [misplaced] heedfulness.
l. Do not be sporadic, sometimes training and sometimes not.
m. Train with decisiveness the task of measuring whether you can do this.
n. Be released, whether or not your mindstream has attained familiarity with the examples,
through the two: investigation and close analysis (when self-grasping arises).
o. Do not boast to anyone, ever when you engage in the practice of your good deeds.
p. Do not be ill-tempered, regardless of how others treat you.
q. Do not be fickle, fluctuating in your expressions of likes and dislikes.
r. Do not be boisterous, [even] in words of thanks.

11.
Like a diamond, like the sun, and like a tree in full blossom, including even medicines -

Understand (such as the purpose of practice and so on) the words, their meanings (the words
and their contents), and so on.

Through this proliferation of the five degenerations due to the abundance of conditions for
practicing mind training.

[Everything] is transformed into aids to the path of enlightenment.

The heart practice of Atīśa, the instruction that has stemmed from Maitreya (The Blessed
One transmitted it to Maitreya; he to Asaṅga; he to Vasubandhu; he to Kusalī the elder; he to
Kusalī Jr.; and he transmitted it to the teacher Serlingpa) is concluded.

II

12.
Relinquish all biases (those negative acts - done out of attraction to the gods’ realms, or related
to wealth or loss - that are the causes [of suffering] of yourself and others).

Transform everything (the degenerate era and the afflictions, which are the underlying motives)
into the Mahāyāna path.

Cherish your training toward the entire human race (all yogas, and all conduct), all its breadth
and depth, for as each moment of consciousness arises, this [training sees it as] in the nature of
suffering and so on.

Train in both the main (the two - giving and taking - and the precepts; [Combat] not the gods,
demons, and so on, but rather the self-grasping) and the secondary practices.

13.
Apply abstention and adoption forcefully with regard to the fierce one.

Transform the adverse factors into aids of practice.

Destroy all rationalizations, for example, losing your enthusiasm for giving and taking because
of thoughts like “Others are harming me.”

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Purify first whichever affliction is strongest by examining your mind and applying the
antidotes against whatever is strongest. [Purify also] discriminatory thoughts, such as “near and
distant,” “love and hate,” “high and low.”

14.
Train without partiality toward [any] object, for if you settle your mind in this [training],
everything turns into anaid.

This greatly surpasses all other virtues; even merely hearing about it as news again and again
[enhances] its potency.

When both are present, since you have discarded sufferings, you can take them all (those of
others).
Learn to ensure ease in your practice. Although this is advice pertaining to an achieved
objective, you must integrate it right from the start.

15.
Begin the sequence of taking from your own self such as those [sufferings] you are likely to
experience toward the latter part of your life, [the sufferings of] your actual mother, [and so on].

The defining characteristic of the act (the practice of exchanging self and others) is that of
letting go of attachment and clinging to all - to this life and future lives, to cyclic existence and
its transcendence [nirvāṇa].

The sign that you are trained is when you are endowed with the five [marks of ] greatness,
the foremost of which is the practice of a fully ordained monk, an upholder of monastic ethics).

s. Do not be a stranger, but instead relate to others affectionately with the awakening
mind.
t. Do not give “clarifications” of [others’] negative acts and shortcomings, for this
prevents your realization.
u. Do not harbor expectations (of others).

This is the end.

III
v. Take many, for you are aware of the discarding of others’ sufferings.
w. In the future, always put on the armor with the thought, “I shall not allow myself to
fall prey to all the conditions that preoccupy me in my life.”
x. When stability is attained, reveal the secret: the two (giving and taking), the profound
meaning (the experience of the exchanging of self and others) [the relation between]
negative karma and suffering, and so on.

This concludes the treatise on mind training. This was composed by master Atīśa. May
goodness prevail!

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 6. Leveling Out All Conceptions
Dharmakīrti

Tibetan Title: mtha’ ‘khob ‘dul ba’i chos

Translated from Lojong Gyatsa into English by: Thubten Jinpa396

Herein is contained a teaching conferred by Serlingpa on Atīśa to help him subdue the barbarian
boderlands.

The guardian and teacher Serlingpa said to Master Atīśa, “Son, to subdue the barbarian
borderlands, you will need the following teachings:”

1. Level out all [false] conceptions;

Carry forth the force of all antidotes;
Concentrate all aspirations into one;
And seek the path where all paths converge –

2. These are the four enlightened factors, the antidotes.

They are vital if you are to tame barbarian borderlands;
They are essential, too, in the age of degeneration
To bear with misguided ways of negative companions.

3. Adverse conditions are your spiritual teachers;

Demons and possessor spirits, the Buddha’s emanations;
Sickness is a broom for negative karma and defilements;
Sufferings are displays of ultimate reality’s expanse –

4. These are the four thoroughly afflicted factors;

They are vital if you are to tame the barbarian borderlands;
They are essential, too, in the era of degeneration
To bear with misguided ways of negative companions.

5. This [training] is the great counterpoint to happiness;

This is the great successor to misery;
This is the charm that attracts misfortunes;
And this is a capping of wishes that are least useful –

6. These are the four antidotes to misguided ways;

They are vital if you are to tame the barbarian borderlands;
They are essential, too, in the age of degeneration,
To bear with misguided ways of negative companions.

7. “Self” is the root of negative karma;

It is to be discarded decisively.
“Other” is a source of enlightenment;
It is to be embraced enthusiastically –

8. These two teachings draw the remedies to a close;

They are vital if you are to tame the barbarian borderlands;

396
Jinpa, op cit. f.n. 3, pp. 195-196. Cf.: Chapter 4, Section 4.1.1.

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They are essential, too, in the age of degeneration
To bear with misguided ways of negative companions.

9. Cast away decisively; let go with ease;

Dismantle thoroughly; and let be with gentleness –
These are the four aspects of the sealing of emptiness,
They are vital if you are to tame the barbarian borderlands.

10. They are essential, too, in the age of degeneration

To bear with misguided ways of negative companions.
If you engage in the practices in this way,
Beings will not be fettered but will attain freedom.

Thus it was taught.

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 7. Stages of the Heroic Mind
Dharmakīrti

Tibetan Title: sems dpa’i rim pa

Translated from Lojong Gyatsa into English by: Thubten Jinpa397

Homage to the yogī of loving-kindness!

I.
Teaching on the presentation of the ground, the afflictions

1. In saṃsāra’s realms you endure the hardships, you help vanquish the selfishness of all beings,
you do not cower before dangers and calamities – To you, O heroes, I respectfully bow my head.

2. To norture the tradition of the sugatas, just like the great courageous king, I shall think only of
others’ welfare and definitely exchange self and others.

3. For this I, whose heart is hardened, call upon the sugatas and scriptures as my witness,
and in your presence, O heroes who embody the essence, in words of desperation I beseech you
for this instruction.

4. Ah! Heroes of great compassion, I’ve relinquished the objects of attachment, and endured
hardships on hazardous paths; Victorious over [the dark] force, I’ve arrived here.

5. Now to help endure beings of ingratitude who are tormented by illness, I seek a teaching that
helps conquer incapacitation while in this filthy mire of saṃsāra.

6. To this the great compassionate one replied: For you who’ve come here with great hardship, I
offer the mind training called Stages of the Heroic Mind to help overcome fear and fatigue.

7. Through learning, the upturned vessel is averted; Through reflection, the broken vessel is
repaired; Through meditation, the tainted vessel is cleansed – Discard these defects and take this
inner nourishment.

8. Alas! Since time without beginning, as you’ve failed to subdue your own mental continuum, in
this demonic house of your untamed heart, apostles of afflictions and karma enslave you.

9. Because you failed to care for your parents, now when all sentient beings are suffering You
[callously] remain at ease and joyful – Alas! Will you not wear the armor of antidotes?

10. This [self-centeredness] is the notorious source of disputes. From now on learn to turn it
away. If you fail to conquer the demon of your mind, Alas, will you not pose a threat to your
parents’ lives?

11. Alash! This is sure to destroy your happiness. Alas! This is the anchor of cyclic existence. If
you do not bind the head of your negative traits, All beings may rise up as your enemies.

397
Jinpa, op cit. f.n. 3, pp. 177-194. Cf.: Chapter 4, Section 4.1.2.

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12. And when the poisonous arrow strikes at your heart, Alas, you are certain to be betrayed. If
you fail to expel selfishness, the stray dog and a thief, Alas, even though your armor of antidotes
may be tight,

13. When disturbances occur within, Alash, even medicinal wine may turn into poison. Without
slaying the life force of the five poisons, even if you generate courage out of laziness,

14. When you are swept by the gale of short life span, Alas, you will feel remorse from the depths
of your heart. This, then, is the great advice: In the future, examine your thoughts.

15. Conceptualization is the king of all māras; Destructive traits are the executive lord of death;
Self-cherishing is a tree of poisonous fruits –You who procrastinate, contemplate these defects.

16. Mundane ambitions are a field of betrayal; Abundance of support is but mere deception; The
multitude of gods and demons are not other than tricksters – Conceptualizations, rise not as
enemies!

17. There is no end to the mundane tasks you undertake; No conscience and integrity exist in
those you’ve nurtured; The wealth you’ve hoarded is without essence – Relinquish these sources
of betrayal and downfall.

18. The lord of death resides in your own heart; Your life is being cut short by you yourself; It is
you who drinks the poisonous water – With certainty, beware of this demon!

19. These defects of the self I’ve explained from my vast experience. Reflect deeply on this tale
with terror, and in the future understand it well.

20. Those that definitely occupy your heart, these multitudes of chores threaten your life. Lacking
the thought to help others, many great teacher attracts disdain.

21. The valorous who are bereft of antidotes: These negative friends threaten your spiritual
practice Those never stated of sensory objects and complaints: These mirror-image practitioners
threaten material resources.

22. He who is cognizant yet fails to return others’ kindness: Such lack of conscience is a threat to
all. He who has failed to discard self-interest: Alas, he may deceive others through words of
altruism.

This concludes the “Teaching on the presentation of the ground, the afflictions,” from the mind
training entitled Stages of the Heroic Mind.

II.
Teaching on the contrary forces, the antidotes

23. You’re the sole medicine for compassion’s anguish; you’re the sole friend to help vanquish
the egoistic view; you’re the sole god to protect from attachment and anger – I bow to you who
has severed the root by means of its antidotes.

24. When false afflictive conceptualizations arise, then just as a flock of birds is chased away by a
falcon, you should target them and chase them away; grab them with your hands and crush them.

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25. When negative conceptualizations cling to your heart, then just as one identifies enemies and
thieves, you should discern their shapes and characteristics and ensure that in the future [false]
conceptions are no more.

26. When positive conceptualizations rise as enemies, then just like catching an assailant
disguised as a son, the moment they’re apprehended, hammer down on their heads and take their
life so that the [false] conceptions are no more.

27. When craving for pleasure and laziness arise, then just like waking a servant caught taking a
nap, you should repeatedly engage in the liberating deeds with such intense striving as if there
were no time even to pause.

28. When you [notice yourself] aspiring for mundane greatness, then as though seeing a man-
eating monster, petrified, you should instantly forsake your efforts and run far away from the
realms bereft of leisure.

29. When swept away by your spouse and distractions, then as though seeing a dead body in a
battle zone, feel revulsion for being entrapped with companions and seek the solitude of forest in
the wilderness.

30. When distracted by demons of attachment and aversion, then as though seeing a rabid dog or
a venomous snake, turn your back on the pleasures of cyclic existence and run away to a secure
ground, the expance of nirvāṇa.

31. When you are chained in the prison of grasping at permanence, then as though being tortured
in a king’s dungeon, you should contemplate the uncertainty of the time of death and cultivate
fervent thoughts of renunciation and disenchantment.

32. When your learning and reflection fall prey to a desire for fame, understand them to lack
implementation, like the words of an actor in the play, and make yourself an object of ridicule.

33. If, despite striving in Dharma practice throughout day and night, the foul odor of [self-
cherishing] still lingers, see this as a sign of possession by Māra, reverse it, and apply the
remedies.

34. If, despite an intention to do something spiritual, everything you do becomes the opposite, see
this as a sign of possession by Māra, and decisively call upon the Three Jewels as your allies.

35. If, residing at your teacher’s seat of learning with pretensions of being an abbot, a preceptor,
or a colleague, you become tainted by rivalry in spiritual practice, see this as Māra’s doing and
seek the solitude of the forest.

36. If, despite engaging single-pointedly in meditative practice, you still fail to find the freedom
you seek, this is the fault of not discerning the pitfalls through learning; thinking thus, you should
read the profound scriptures.

This concludes the “Teaching on the contrary forces, the antidotes,” from the mind training
entitled Stages of Heroic Mind.

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III.
Teaching on humiliating one’s own negative mental continuum

37. Since the craving of self-interest has not entered your heart, you have not fallen into the views
of the Lesser Vehicle; you are not chained in the prison of cyclic existence. To you who are free,
I pay homage.

38. “I am” is but a deception; “I want” is but an appeasement [of ego]; “The other”is but an
enemy’s word; “I do not want” is a hindrance.

39. “Self and others” are terms of division; “Attachment and aversion” words of conflict; He who
makes such distinctions has become deficient in profound Dharma.

40. If the wise wish to conquer enemies, they should first sacrifice “I” and “self.” So when
someone insults or belittles them, they will not react with insults and profanity.

41. Even when someone injures them, they do not take the [self’s] side and fight for its sake.
Even if someone strips them of body, life and possessions, thinking, “This is so due to my own
karma,” they savor this as especially satisfying.

42. Even if someone casts spells of demons and possessions on them, they harbor no resentment,
but help fulfill the wishes of others. For this helps trample any thoughts of inadequacy.

43. Even if someone close to them steals away their circle of friends so dear to their heart, taking
no offense, they savor it as most satisfying.

44. If someone responds to their acts of kindness negatively, they do not become perturbed for
even an instant, but recall it as kindness for inspiring forbearance.

45. Now, as a means to avert negative karma, I present here the divisions of nonaversion:
Contemplate others’ kindness and cultivate loving-kindness; Taunt your own self and spit on it.

46. Thus until you’ve achieved forbearance, associate with friends of negative triats, and taking
them as your focus of meditation, contemplate the defects of cyclic existence.

47. Cultivate great compassion especially. For your shelter and bed seek a cave, a crevice, a ruin,
or a house with leaky roof, a temple, a cattle yard, or a discarded nomadic site, or reside in a
gorge that displeases the mind.

48. At such times you may feel unhappy within; when in the plains you long for the mountains,
but you don’t enjoy residing there either. You search for a shelter, a roof, or a corner.

49. When you move like this from place to place and feel unhappy and discouraged, conduct this
self-confession: Judging by your attitude and conduct,

50. Even the present shelter and bed are too good; your thoughts and feelings are too good, as
well. For you will be lucky if your restlessness does not give birth to the hells!

51. You’ll be lucky if you’re not set ablaze and burnt; you’ll be lucky if you’re not born for aeons
in cities of perpetually hungry and thirsty ghosts; you’ll be lucky if you’re not born for aeons

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52. In the foul towns of [ravenous] ogres, where huge mire of filth swirl around. You should
reflect further on the terror and make self the object of redicule and correction.

53. Accepting loss of food, you should adopt austerities; accepting loss of clothing, you should
adopt humility; sacrificing pleasure, you should meditate on its antidotes; abandoning chores
entirely, you should seek nondoing and turn whatever you do into aids to enlightenment.

This concludes the “Teaching on humiliating one’s own negative mental continuum,” from the
mind training entitled Stages of the Heroic Mind.

IV.
Teacing on cultivating the power of tainted virtues

54. You have no concern for your body and life, you never seek kingdom and rewards for acts
done, and you practice austerities and forbearance – To you, O hero, I pay homage.

55. Listen to this tale, O those who grasp at permanence. Think of this task, O those who are
burdened. If you wish to attain in this short life the seed of your life’s ultimate aim,

56. Why do you lack the will despite your opportunity? What demonic force has come to possess
you? Though you are consistently let down by excessive yearning for pleasure, the turn of your
thoughts remains coarse.

57. If you persist in failing to relinquish your negative traits, you’ll be let down even further. If
you persist in failing to care for others’ welfare and seek only your own needs and desires,

58. You’ll betray everyone – both self and others – And definitely enter the Avicī hell. By siding
with this life and fighting for its sake, your thoughts and demonic preconceptions are coarser than
anyone’s.

59. Your pain and suffering are greater than everyone’s; the torment of piercing wounds and
agony is intense indeed; the pains of heat and cold resemble those of the hells; the misery of
poverty and deprivation seems greater than anyone’s.

60. The terror of hunger and thirst is as intense as the hungry ghosts’; you are like a poisonous
snake or a rabid dog. When you have [a possession], you suffer from having to guard it; when
you don’t have, you wander about searching for it.

61. So however you act, you seek pain and suffering; Whatever you do, you lose your real
purpose. This is so because excessive self-grasping lies at the root. This is so because of
inadequate forbearance and courage.

62. This is so because the soil of loving-kindness is made barren. This is so because the root of
compassion has been cut. This is so because of the virtuous awakening mind is lost. This is so
because of consorting with unruly, negative friends.

63. All these are now things of the past. The paths lost must now be offered to those above. From
here on you place high hopes in no one; Locate not your needs either within or without;

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64. Hail not the rise of unnecessary conceptions; follow not the trial of past negative deeds. O
mountain of demonic self-grasping, swear now! O mountain of demonic negative triats, swear
now!

65. O mountain of blaming others, swear now! O mountain of craving for sensual objects, swear
now! Contemplate the dear beings as your mothers and shoulder all their misfortunes upon
yourself.

66. Take all their suffering upon yourself and make your own self the object of intense ridicule.
Think! Think of the terror! Reverse! Reverse all your negative deeds.

67. In this way cut the continuum of afflictions. Both within, without, and at all times, never hold
on to the suffering of this self. If you gather negative karma, declare this in public.

68. If you act with duplicity, you’ll suffer others’ insults. Empty yourself within and destroy your
inner secrets; call forth your negative acts and spit on them. When obsession for cleanliness
arises, tame it with a leper’s corpse.

69. When thoughts of goal-seeking arise, strive to pass through numerous hazards. When feelings
of revulsion arise, suck pus and blood. Be not boisterous, but relinquish grasping at self. Take not
blessings [from the gods], but give alms to the ghosts.

70. Entrust your faith in the mighty ones; settle not your mind on diviners and shamans; place not
your hopes in wrathful incantations, but make yourself the substance and scapegoat [of
exorcism].

71. When afflicted by demons, possessions, or sickness, may Vajrapāṇi and his like – all such
wrathful deities – instantly appear. May Mahākāla and his like – all fierce ones – appear as
paternal lineage.

72. Today I will pay my dues and debts; the protectice fence [around self] is today no more; today
saṃsāric bark and the core wood nirvāṇa are separated. O gather here, gather here, all flesh-eating
beings.

73. O gather, all you who rob others of their breath. May you appear here as helpers to skin me
alive; May you appear here as companions to share the meat. You are my fathers and mothers;

74. Devour with pleasure the flesh and blood of this child of yours. Appear here today to accept
gifts for your kindness. In the past I’ve cherished my own body and mind, and due to this I still
wander in cyclic existence.

75. In the past I took for myself the rewards for good deeds, and I am plagued with sickness now
as a result. In the past I caused much harm to others, and my burden [today] is accordingly
heavier than a mountain.

76. With the remorse I feel for my past actions, I am buried under a load and might die under its
weight. In the past I guarded my self-grasping at all times and sought refuge merely through
mouth and [empty] words.

77. From here on, O powerful Three Jewels, do not be an ally of this self. Do not give depth to
this agent of downfall; should you, out of mercy, be its refuge, however,

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78. Help me destroy the grasping from within and dismantle the objects of grasping from without.

79. I will arrange a feast for my debts and dues; all guests, from the summit of cyclic existence to
the bottom of the eighteen hells, gather here, all who would like to possess

80. My body, wealth and rewards, my breath, radiance, and dignity. Come here, O class of eighty
thousand obstructive forces, relish [this feast of] flesh and blood that I have cherished with such
care since beginningless time.

81. Devor these debts and dues, and disturb me no more. Come, O eighty-thousand classes of
guests; come, O fifteen major possessions of children; come, O yakṣas, carnivores, and elemental
spirits;

82. Come, O messenger of the male demons; come, O demonesses, the ogresses that execute
karma’s fruits; come, O demons, the spirits of dead kings and earth spirits; come, all of you, and
partake in [this feast of] flesh and blood.

83. From the top, the opening of my crown, down to the tip of the nails on my toes, I shall be
attached to [my body] no more. O all of you, leisurely devor it with relish.

84. Tear the flesh, drink the blood, and chew the bones. Take away my head, my limbs, and my
heart; take away my joints, my offal, and my fluids; in brief, my brian, my skin, and so on,

85. Whatever parts of my body, within or without, that you may wish to devor or slice into pieces,
enjoy them till you’re satiated, for I shall bear no grudge. Pacify them, utterly destroy them;

86. Heap them together and sever them from their roots; stir them and churn them - stir and churn
this very self; rip apart the flesh and blood of this self; kill it, kill it, and wrap it, wrap this self.

87. With incantations of Hūṃ!Jaḥ! make this self no more. End the circling of this saṃsāric
wheel; cross the rapids of aggregates born of negative karma. In the past I’ve cherished this body
[of mine] with care;

88. Help me today to destroy its very self. O mighty ones with the power to destroy evil, O fierce
ones immersed in the feast of flesh and blood, O breath-snatchers bound by their solemn oath –

89. O all of you, help me destroy this self. You’ll [then] be greater than the Buddhas of the three
times. If you fail to help vanquish this self, we will all be destroyed by our individual karma.

90. So today, through fear born of knowledge, I yearn to perfect the accumulations and undo the
bondage. If through this I fail to gain liberation, O hostile forces gathered here.

91. Cause me illness of wind, bile and phlegm, or a combination of these [three humors]; cause
me other unbearable sufferings as well. Whatever undesirable events there may be

92. In this world of appearance and experience, help direct them all upon this very self; help bring
an end to afflictions and karma, the suffering and birth of all beings.

93. May the suffering of all sentient beings definitely ripen upon me this very instant in my heart.
Through this, may all beings without exception

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94. Root out the causes and fruits of negative karma and attain perfect abandonment of them.
Whatever virtues I may possess, I dedicate them all for sentient beings.

95. Through this, may all beings without exception perfect their realization. When all beings have
thus attained perfect abandonment and realization –

96. The glory of loving-kindness and compassion and the sole [state of] dharmakāya – Then
through the resulting two accumulations, how can the self wander [any longer] in cyclic
existence?

97. Whatever the situation, until my enlightenment may I experience in the present lifetime all
future causes and effects of my afflictions; may the causes and effects of afflictions of this life

98. Come to fruition in this very year; may this occur this very month; may this occur this very
day; may this occur this very moment.

99. When I today experience intense pain, such as acute aches and injuries, with such sickness I
will take on the illness of all beings as a worthy duty, honor and purpose.

100. The day of reckoning has now arrived! Giving and taking have hit their mark! Ah! Ah! I am
ecstatic! Certainly all beings are now overjoyed.

101. I have taken their suffering upon yourself. With the thought “Today I will serve my
purpose,” The moment a sickness strikes, I will take on all that is unwanted.

102. I shall then have served the purpose of being ill; I shall then have served the purpose of
being burnt, and of suffering thirst, hunger, and cold. Though my body may burn with sickness,
my mind will be waxing with joy.

This conclude entirely the “Teaching on cultivating the power of tainted virtues,” from the mind
training Stages of the Heroic Mind.

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 8. The Wheel of Sharp Weapon
Dharmarakṣita

Tibetan Title: dgra bo gnad la dbab pa’i mtshon cha ‘khor lo

Translated from Tibetan into English by: Geshe Lhundup Sopa, Michael Sweet and Leonard
Zwilling398

Homage to the Three Jewels.

The Wheel of Sharp Weapon That Strikes at the Enemy’s Vital Spot
I bow down to the Great Wrathful One, Yamāntaka.

1. When the peococks roam in the jungle of virulent poison, the flocks take no delight in gardens
of medicinal plants, no matter how beautiful they may be, for peacocks thrive on the essence of
virulent poison.

2. Similarly, when the heroes roam the jungle of cyclic existence, they do not become attached to
the garden of happiness and prosperity, no matter how beautiful it may be, for heroes thrive in the
jungle of suffering.

3. Therefore, it is due to cowardice that persons avidly pursue their own happiness and so come to
suffer; and it is due to heroism that Bodhisattvas, willingly taking suffering of others onto
themselves, are always happy.

4. Now here, desire is like a jungle of virulent poison: the hero, like the peocock, masters it; the
coward, like the crow, perishes.

5. How can persons concerned only with their own desires master this poison? If they involve
themselves in the other afflictions as well, it will cost them their chance for emancipation, just
like the crow.

6. Thus the Bodhisattva roams like the peacock in the forest of cyclic existence, converting the
afflictions, which are like a jungle of virulent poisons, into an elixir. Willingly embracing the
afflictions, the hero shall conquer the poison.

7. The ego-clinging of the helpless wanderer in cyclic existence is the messenger of the devil.
Distance yourself from the savor of selfishness and hedonism, and willingly embrace hardship for
the sake of others.
8. May the sufferings of all beings, who, like myself, are driven by their karma and their
habituation to the afflictions, be heaped upon me, the hedonist.

9. When I become enmeshed in selfishness, I will offer my own happiness to living beings so as
to counteract it. In the same way, should a companion be ungrateful to me, I will be content in
knowing that this is in retribution for my own inconstancy.

10. When my body falls prey to terrible sickness, it is the weapon of my own evil deeds turned
upon me for injuring the bodies of living beings. From now on, I shall take all sickness upon
myself.

398
Sopa, op cit. f.n. 2, pp. 59-121. The text contains the Tibetan version as well. Cf.: Chapter 4, Section
4.2.1.

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11. When my mind falls prey to suffering, it is surely the weapon of my own evil deeds turned
upon me for troubling the minds of others. From now on, I shall willingly take all suffering upon
myself.

12. When I am tormented by extreme hunger and thirst, it is the weapon of my own evil deeds
turned upon me for swindling, stealing, and acting miserly. From now on, I shall willingly take all
hunger and thirst upon myself.

13. When I am powerless and suffer enslavement, it is the weapon of my own evil deeds turned
upon me for despising my inferiors and enslaving them. From now on I shall make slaves of my
body and my life fo the sake of others.

14. When insulting remarks assault my ears, it is the weapon of my own evil deeds turned upon
me for my verbal offenses of slander and so forth. From now on I shall condemn my own verbal
faults.

15. When I am reborn into an impure land, it is the weapon of my own evil deeds turned upon me
for always cultivating impure vision. From now on, I shall cultivate only pure vision.

16. When I am separated from helpful and loving friends, it is the weapon of my own evil deeds
turned uponme for luring away others’ companions. From now on I shall not separate others from
their companions.

17. When all the holy ones are displeased with me, it is the weapon of my own evil deeds turned
upon me for casting them aside and resorting to bad companions. From now on I shall renounce
bad companions.

18. When others sin against me by exaggeration or deprecation, it is the weapon of my own evil
deeds turned upon me for reviling the holy ones. From now on I shall not revile others by
exaggeration or deprecation.

19. When my material necessities waste away, it is the weapon of my own evil deeds turned upon
me for scorning others’ necessities. From now on I shall provide others’ necessities.

20. When my mind is unclear and my heart is sad, it is the weapon of my own evil deeds turned
upon me for causing others to sin. From now on I shall renounce contributing to others’ sinning.

21. When I am deeply troubled over my lack of success, it is the weapon of my own evil deeds
turned upon me for hindering the work of the holy ones. From now on I shall renounce all
hindering.

22. When my guru is displeased with me no matter what I do, it is the weapon of my own evil
deeds turned upon me for acting duplicately toward the holy Dharma. From now on I shall reduce
my duplicity toward the Dharma.

23. When everyone contradicts me, it is the weapon of my own evil deeds turned upon me for
belittling shame and modesty. From now on, I shall avoid rough behavior.

24. When there is disagreement as soon as my companions gather, it is the weapon of my evil
deeds turned upon me for peddling my discontent and evil disposition everywhere. From now on
without any ulterior motive, I shall behave well toward all.

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25. When all my kin become my enemies, it is the weapon of my evil deeds turned upon me for
harboring evil thoughts. From now on I shall reduce my deceit and guile.

26. When I am sick with consumption or edema, it is the weapon of my own evil deeds turned
upon me for unlawfully and indiscriminately stealing others’ wealth. From now on I shall
renounce plundering others’ wealth.

27. When my body is suddenly struck by contagious disease, it is the weapon of my own evil
deeds turned upon me for committing acts that corrupted my vows. From now on I shall renounce
nonvirtuous acts.

28. When my intellect is blind toward all that is worth knowing, it is the weapon of my own evil
deeds turned upon me for claiming as the Dharma what ought to be put aside. From now on I
shall cultivate the wisdom that comes from study, reflection and meditation.

29. WhenI am overcome by sleep while practicing Dharma, it is the weapon of my own evil
deeds turned upon me for piling up obscurations to the holy Dharma. From now on I shall
undergo hardship for the sake of the Dharma.

30. When I delight in the afflictions and am greatly distracted, it is the weapon of my own evil
deeds turned upon me for not meditating upon impermanence and the shortcomings of cyclic
existence. From now on I shall increase my dissatisfaction for cyclic existence.

31. When things get worse no matter what I do, it is the weapon of my own evil deeds turned
upon me for disparaging moral causality and dependent origination. From now on I shall strive to
accumulate merit.

32. When all the religious rites I perform go awry, it is the weapon of my own evil deeds turned
upon me for looking to the dark quarter for help. From now on I shall turn away from the dark
quarter.

33. When my prayers to the Three Jewels go unanswered, it is the weapon of my evil deeds
turned upon me for not believing in Buddhahood. From now on I shall rely on the Three Jewels
alone.

34. When conceptual construction rises up as pollution demons and evil spirits, it is the weapon
of my own evil deeds turned upon me for sinning against the gods and mantras. From now on I
shall crush all conceptual constructions.

35. When I wander far from homelike a helpless person, it is the weapon of my own evil deeds
turned upon me for driving spiritual teachers and others from their homes. From now on I shall
not expel anyone from their home.

36. When calamities occur like frost and hail, it is the weapon of my own evil deeds turned upon
me for not properly guarding my vows and moral conduct. From now on I shall keep my vows
and moral conduct pure.

37. When I, a greedy person, lose my wealth, it is the weapon of my own evil deeds turned upon
me for not giving charity or making offerings to the Three Jewels. From now on I will zealously
make offerings and give charity.

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38. When my companions mistreat me for being ugly, it is the weapon of my own evil deeds
turned upon me for venting my rage by erecting ugly images. From now on I shall erect images of
the gods and be slow to anger.

39. When lust and hate are stirred up no matter what I do, it is the weapon of my own evil deeds
turned uponme for hardening my malevolent, evil mind. Obstinacy, from now on I shall totally
extirpate you!

40. When none of my practices reach their goal, it is the weapon of my own evil deeds turned
upon me for internalizing a pernicious view. From now on, whatever I do shall be solely for the
sake of others.

41. When I cannot conrol my own mind even though I engage in religious activity, it is the
weapon of my own evil deeds turned uponme for concentrating on my own aggrandizement in the
present life. From now on I shall concentrate on the desire for liberation.

42. When I despair as soon as I’ve sat down and reflected, it is the weapon of my own evil deeds
turned upon me for shamelessly flitting about from one new friend of high status to another. From
now on I shall be serious about my friendships with everyone.

43. When I am deceived by others’ cunning, it is the weapon of my own evil deeds turned upon
me for increasing my selfishness, pride, and insatiable greed. From now on I shall markedly
reduce all of them.

44. When I am sidetracked by attachment or aversion while studying or teaching, it is the weapon
of my own evil deeds turned upon me for not considering my own devilish faults. From now on I
shall examine these impediments and abandon them.

45. When all the good I’ve done turns out badly, it is the weapon of my own evil deeds turned
upon me for repaying kindness with ingratitude. From now on I shall every respectfully repay
kindness.

46. In short, when calamities befall me, it is the weapon of my own evil deeds turned upn me, like
a smith killed by his own sword. From now on I shall be heedful of my own sinful actions.

47. When I experience suffering in the wretched states of existence, it is the weapon of my own
evil deeds turned upon me, like a fletcher killed by his own arrow. From now on I shall be
heedful of my own sinful actions.

48. When the sufferings of the householder befall me, it is the weapon of my own evil deeds
turned upon me, like parents killed by their cherished son. From now on it is right for me to leave
worldly life forever.

49. Since that’s the way it is, it seize the enemy! I seize the thief who ambushed and deceived me,
the hypocrite who deceived me disguised as myself. Aha! It is ego-clinging, without a doubt.

50. Now, O Yamāntaka, raise the weapon of action and spin it furiously over your head three
times. Spread far apart your feet, which are the two truths, open wide your eyes of method and
wisdom, and bare your fangs of the four powers and pierce the enemy!

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51. O King of Spells who torments the enemy, summon that vow-breaker who is destroying me
and others, that savage called “Ego-clinging, the Enchanter,” who, brandishing the weapon of
action, runs uncontrollably through the jungle of cyclic existence.

52. Call him, call him, wrathful Yamāntaka! Beat hm, beat him, pierce the heart of the enemy,
Ego! Roar and thunder on the head of the destroyer, false construction! Mortally strike at the
heart of the butcher, the enemy, Ego!

53. Hūṃ! Hūṃ O great tutelary deity, produce your miraculous apparitions! Dza! Dza! Bind the
enemy tightly! Phaṭ! Phaṭ! I beseech you to release me from all fetters! Shig! Shig! I beseech you
to cut the knot of clinging!

54. Approach, great tutelary deity Yamāntaka. I beseech you at this very moment to rip to shreds
this leather sack of actions and the five poisonous afflictions that mire me in the mud of worldly
action.

55. Although it has brought me suffering in the three wretched states of existence, not knowing
enough to fear it, I rush to its cause. Roar and thunder on the head of the destroyer, false
construction! Mortally strike at the heart of the butcher, the enemy, Ego!

56. Although my desire for comfort is great, I don’t accumulate its causes. Although my tolerance
for suffering is small, my desire and greed are great. Roar and thunder on the head of the
destroyer, false construction! Mortally strike at the heart of the butcher, the enemy, Ego!

57. Although that which I desire is near at hand, my effort to achieve it is small. Although my
projects are many, none of them are completed. Roar and thunder on the head of the destroyer,
false construction! Mortally strike at the heart of the butcher, the enemy, Self!

58. Although I have many new friendships, my modesty and friendships are of short duration.
Although I freeload off of others, I eagerly pursue those who pilfer. Roar and thunder on the head
of the destroyer, false construction! Mortally strike at the heart of the butcher, the enemy, Ego!

59. Although I am skilled at flattery and asking for things indirectly, my despair is great. Althouth
I assiduously amass things, miserliness binds me. Roar and thunder on the head of the destroyer,
false construction! Mortally strike at the heart of the butcher, the enemy, Ego!

60. Although whatever I have done has been insignificant, I am swollen with pride. Although I
have no reputation, my hunger for it is great. Roar and thunder on the head of the destroyer, false
construction! Mortally strike at the heart of the butcher, the enemy, Ego!

61. Although my preceptors are many, my ability to keep my vows is small. Although my
disciples are many, I give little time to help and look after them. Roar and thunder on the head of
the destroyer, false construction! Mortally strike at the heart of the butcher, the enemy, Ego!

62. Although my promises are many, my practical assistance is minimal. Although my fame is
great, if it were examined, the gods and demons would put me to shame. Roar and thunder on the
head of the destroyer, false construction! Mortally strike at the heart of the butcher, the enemy,
Ego!

63. Although my learning is scant, my penchant for empty verbiage is great. Although the extent
of my religious instruction is slight, I pretend to understand everything. Roar and thunder on the

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head of the destroyer, false construction! Mortally strike at the heart of the butcher, the enemy,
Ego!

64. Although my companions and underlings are numerous, not one is dependable. Although I
have many masters, not one is a reliable protector. Roar and thunder on the head of the destroyer,
false construction! Mortally strike at the heart of the butcher, the enemy, Ego!

65. Although I have status, my merit is less than an evil spirit’s. Although I am a great religious
teacher, my passions are grosser than a demon’s. Roar and thunder on the head of the destroyer,
false construction! Mortally strike at the heart of the butcher, the enemy, Ego!

66. Although my view is lofty, my behavior is worse than a dog’s. Although my good qualities
are many, their basis is carried off by the wind. Roar and thunder on the head of the destroyer,
false construction! Mortally strike at the heart of the butcher, the enemy, Ego!

67. All desires enter into me and I blame all my quarrels on others for no reason. Roar and
thunder on the head of the destroyer, false construction! Mortally strike at the heart of the
butcher, the enemy, Ego!

68. Although I have put on the saffron robe, I appeal to evil spirits for protection. Although I have
taken religious vows, my behavior is demonic. Roar and thunder on the head of the destroyer,
false construction! Mortally strike at the heart of the butcher, the enemy, Ego!

69. Although the gods give me happiness, I worship evil spirits. Although the Dharma guides me,
I deceive the Three Jewels. Roar and thunder on the head of the destroyer, false construction!
Mortally strike at the heart of the butcher, the enemy, Ego!

70. Although I have always resorted to secluded places, I am carried away by distraction.
Although I request instruction in the holy Dharma and the religious sciences, I cherish divination
and shamanism. Roar and thunder on the head of the destroyer, false construction! Mortally strike
at the heart of the butcher, the enemy, Ego!

71. Forsaking the moral path to liberation, I cling to my home. Pouring my happiness into the
water, I run after suffering. Roar and thunder on the head of the destroyer, false construction!
Mortally strike at the heart of the butcher, the enemy, Ego!

72. Turning away from the gateway to liberation, I wander in remote places. Despite acquiring
the precious jewel of a human body, I wind up in hell. Roar and thunder on the head of the
destroyer, false construction! Mortally strike at the heart of the butcher, the enemy, Ego!

73. Putting aside the particulars of spiritual development, I engage in business. Leaving my
guru’s school, I idle about the town. Roar and thunder on the head of the destroyer, false
construction! Mortally strike at the heart of the butcher, the enemy, Ego!

74. Abandoning my own livelihood, I plunder others’ property. Forsaking my parents’ food, I rob
others of sustenance. Roar and thunder on the head of the destroyer, false construction! Mortally
strike at the heart of the butcher, the enemy, Ego!

75. Aha! Although my endurance for meditation is small, my precognition is sharp. Though I
have not realized even the beginning of the path, I run around to no purpose. Roar and thunder on

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the head of the destroyer, false construction! Mortally strike at the heart of the butcher, the
enemy, Ego!

76. When someone gives me useful advice, my hostile mind takes that person for an enemy.
When someone deceives me, I repay that heartless one with kindness. Roar and thunder on the
head of the destroyer, false construction! Mortally strike at the heart of the butcher, the enemy,
Ego!

77. I tell my intimate friends’ secrets to their enemies. I shamelessly take advantage of my
acquaintances. Roar and thunder on the head of the destroyer, false construction! Mortally strike
at the heart of the butcher, the enemy, Ego!

78. My frustration is intense and my thoughts are coarser than everyone else’s. I am hard to get
along with and I continually provoke others’ bad character. Roar and thunder on the head of the
destroyer, false construction! Mortally strike at the heart of the butcher, the enemy, Ego!

79. When someone seeks my assistance, I ignore him and secretly cause him harm. When
someone agrees with me, I won’t concur, but seek quarrels even at a distance. Roar and thunder
on the head of the destroyer, false construction! Mortally strike at the heart of the butcher, the
enemy, Ego!

80. I do not appreciate advice and I’m always difficult to be with. Many things offend me and my
clinging is always strong. Roar and thunder on the head of the destroyer, false construction!
Mortally strike at the heart of the butcher, the enemy, Ego!

81. I exalt myself above the high and low and consider holy people my enemies. Because my lust
is great, I enegetically pursue young people. Roar and thunder on the head of the destroyer, false
construction! Mortally strike at the heart of the butcher, the enemy, Ego!

82. Because my friendships are of short duration, I cast aside former acquaintances. Because my
new friends are many, I lay before them empty promises of enjoyment. Roar and thunder on the
head of the destroyer, false construction! Mortally strike at the heart of the butcher, the enemy,
Ego!

83. Having no precognition, I eagerly resort to lying and deprecation. Having no compassion, I
snatch away the confidence from others’ hearts. Roar and thunder on the head of the destroyer,
false construction! Mortally strike at the heart of the butcher, the enemy, Ego!

84. Having studied little, I wildly guess about everything. Since my religious education is slight, I
have wrong views about everything. Roar and thunder on the head of the destroyer, false
construction! Mortally strike at the heart of the butcher, the enemy, Ego!

85. Habituated to attachment and aversion, I revile everyone opposed to me. Habituated to envy, I
slander and deprecate others. Roar and thunder on the head of the destroyer, false construction!
Mortally strike at the heart of the butcher, the enemy, Ego!

86. Never studying, I despise the vast teaching. Never relying on a guru, I revile religious
instruction. Roar and thunder on the head of the destroyer, false construction! Mortally strike at
the heart of the butcher, the enemy, Ego!

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87. Instead of explaining the scriptures, I falsely set up my own system. Not having mastered
pure vision, I curse and yell. Roar and thunder on the head of the destroyer, false construction!
Mortally strike at the heart of the butcher, the enemy, Ego!

88. Without condemning sacrilegious activities, I launch numerous criticisms against all the
Buddha’s words. Roar and thunder on the head of the destroyer, false construction! Mortally
strike at the heart of the butcher, the enemy, Ego!

89. Having no shame about the things I should be ashamed of, I am perversely ashamed of the
Dharma, which is not something shameful. Roar and thunder on the head of the destroyer, false
construction! Mortally strike at the heart of the butcher, the enemy, Ego!

90. No matter what I do, it is never done right; everything I do is inappropriate. Roar and thunder
on the head of the destroyer, false construction! Mortally strike at the heart of the butcher, the
enemy, Ego!

91. Aha! You whose strength is that of the ultimate body of the Sugata who conquers the demon
of the egotistic view, you wielder of the staff, the weapon of the wisdom of selflessness, turn it
over your head three times, without hesitation!

92. I pray you, kill the enemy with your fierce wrath! I pray you, subdue my evil thinking with
your great wisdom! I pray you, protect me from my evil actions with your great compassion! I
pray you, destroy this Ego once and for all!

93. However much suffering those in cyclic existence may endure, I pray you, heap it surely upon
ego-clinging! However many of the five poisonous afflictions anyone may experience, I pray
you, heap them surely this ego-clinging, which richly deserves them!

94. Although through reasoning I have identified without a doubt all the roots of evil, if you judge
that I am still abetting them, I pray you to destroy the holder himself!

95. Now, drive all blame onto one thing! I shall cultivate gratitude toward all beings, take into my
mind what others abhor, and turn over the roots of my virtue to all beings.

96. Just as the pattern of colors in a peacock’s feather is due to poison, may the afflictions be
transformed into the aids to enlightenment by my taking on the physical, verbal, and mental deeds
of other living beings, past, present, and future.

97. I give the roots of my virtue to living beings so they may be cured as a poisoned crow is
healed by medicine. I dedicate my life to the liberation of all beings so they may quickly achieve
the Buddhahood of the Sugata!

98. Until I and those who have been my parents have attained enlightenment in the Highest
Realm, may we support each other with a single thought, even when wandering about in the six
states of existence owing to our actions.

99. When I enter the three wretched states of existence for the sake of even one living being, may
I save him or her from the suffering of that wretched destiny without compromising a great
being’s way of life.

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100. At that very instant, the guards of hell will realize that I am a guru, and their weapons will
turn into a rain of flowers. May peace flourish unharmed!

101. Even those in wretched states of existence shall obtain superknowledge and mantras, assume
the bodies of gods andmen, and generate bodhicitta. In return for my kindness, may they repay
me with Dharma practice! Taking me as their guru, may they properly attend me!

102. Then, may all the beings in higher realms also deeply meditate on selflessness, just as I do,
cultivating the nonconceptual meditative absorption on the identity of existence and peace. May
they recognize this identity!

103. Having done so I will crush the enemy. Having done so I will crush conceptual construction.
After cultivating selflessness through nonconceptual wisdom, how can I not obtain the causes and
effects of the form body?

104. Now hear this! Everything is dependently co-arisen. Being dependently co-arisen, they are
not independent. Changing this way and that, they are false appearance and illusions; they are
images that appear like a whirling fireband.

105. Like the plantain tree, life has no inner core. Like a bubble. a lifetime has no inner core. Like
a mist, it dissipates upon close examination. Like a mirage, it is beautiful from afar. Like a
reflection in a mirror, it seems as if it were really true. Like clouds and fog, it seems as if it were
really stable.

106. This butcher, the enemy Ego, is just the same. It seems as if it really exists, but it has never
really existed. It seems asif it is really true, but it has never been really true anywhere. It seems as
if it is vividly appearing, but it is beyond the realm of affirmation or denial.

107. And as for the wheel of actions, it is just the same: though it lacks an inherent nature, yet it
appears, like the reflection of the moon in water. Actions and their consequences are a variegated
multitude of falsehoods. Even though they are just appearances, I urge you to embrace virtue and
avoid sin.

108. When in a dream a peat fire blases, we are terrified by the heat, although it is without
substance. In the same way, although the hell realms and such are without substance, we fear the
smelter’s fire and other tortures. As that is so, we should forsake evil actions.

109. In a feverish delirium we may feel as if we are wandering around suffocating in a deep cave,
even though there is no darkness at all. In the same way, even though ignorance and the like are
without substance, we should get rid of our delusions through the three wisdoms.

110. When a musician plays a melody on a lute, the sound lacks inherent nature, if we analyze it.
But when the sweet sounds emerge, their unanalyzed aggregate eases the anguish in people’s
hearts.

111. When we analyze all causes and effects, they lack inherent nature as either identical or
different. Yet phenomena vividly appear to arise and perish, and we experience pleasure and
suffering as if they really existed. Even though they are just appearances, I urge you to embrace
virtue and avoid sin.

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112. When drops of water fill a jar, the first drop does not fill it, nor the last, nor each drop
individually. Yet the dependently arisen aggregate fills the jar.

113. Similarly, when someone experiences their reward of pleasure or pain, it is due to neither to
the first moment of the cause, nor to the last moment, and so on. Yet the dependently arisen
aggregate makes us experience pleasure or pain. Even though they are just appearances, I urge
you to embrace virtue and avoid sin.

114. Aha! The appearance that delights our mind, though independent when unanalyzed,
definitely lacks an inner core. However, the fact that phenomena appear as if they exist is
profound and difficult for the dull-witted to understand.

115. Now, when you are absorbed in meditative equipoise on this, what is there really to a mere
appearance? How can either existence or non-existence exist? How can anyone anywhere assert
“it is” or “it is not”?

116. Subject and object lack ultimate reality. If your mind remains in its innate nature,
uncontrived and shining, free from all discrimination and conceptual proliferation, you will
become a great being.

117. Thus, by practicing the conventional and ultimate bodhicitta and thereby uninterruptedly
carrying the two accumulations through to completion, may I perfectly realize the two aims.

Colophon

In the dense jungle wherein roam many fearful beasts of prey, the great yogī Dharmarakṣita, who
understood both scripture and logic, composed The Wheel of Sharp Weapon according to his holy
religious teacher’s instruction, and he practiced it in the dark and terrifying jungle of our
degenerate age. He bestowed it upon Atīśa, and Atīśa too came to realize it by practicing it
disinterestedly for the sake of taming sentient beings who are difficult to tame. Atīśa spoke these
verses:

I After I left my royal estate and practiced austerities, I met my supreme religious teacher due
to the merit I had accumulated; he taught me this ambrosia of the holy religion and initiated me
into it; having obtained the antidote for the present age, I committed it to memory.

II Without partisanship toward doctrinal systems, I opened my mind and studied them all, and
although I have understood teachings marvelous and vast, this is the teaching that will bring
benefit to this degenerate age.

From among the inconcevably vast number of his Indian and Tibetan disciples, Atīśa bestowed it
upon Upasaka (‘brom ston pa), the fit vessel, the disciple who was prophesied by numberless
tutelary deities such Bodhisattva Tārā. The teaching was given to tame the dangerous converts of
the Tibetan borderlands.

The Conqueror Father and Son [Atīśa and ’Brom] served as Paṇḍita and translator.

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 9. The Poison-Destroying Peacock Mind Training
Dharmarakṣita

Tibetan Title: blo sbyong rma bya dug ’joms

Translated from Tibetan into English by: Geshe Lhundup Sopa, Michael Sweet and Leonard
Zwilling399

I bow down to Lord Yamāntaka.

1. Just as he gave away his children and his realm when he was Prince Viśvantara, so you too
should give away without reservation the wealth, companions, and so forth that you hold so dear.

2. Just he nourished the tigress with his own flesh when he was Prince Mahāsattva, so you too
should joyfully give your dearly cherished heap of an illusory body to the mob of flesh-eating
demons.

3. Just as he nourished the harmful demons with his own blood when he was Maitrībala, so you
too should lovingly give warm blood from your heart, which is so difficult to cut to the blood-
drinking demons.

4. Just as he saved the fish by reciting the name of the Tathāgata when he was the chief
merchant’s son Jalavāhana, so you too should give the gift of the holy Dharma to all beings who
lack it.

5. Just as he compassionately endured Prince Pāpārtha’s ingratitude when he was Prince

Mahākalyāṇārtha, so you too should have great compassion toward your compassions’ ingratitude
when it is sirred up by their evil nature.

6. Just as he pulled the sinner out of the well when he was the monkey bodhisattva, so you too
should guide evil people compassionately without expecting good in return, even to one’s
detriment.

7. Alas! There is no one who has not been my parent. There is not one instant of happiness in this
jungle of cylic existence. Returning evil to the crowd of evildoers is like [adding manure to] a
donkey’s stall.

8. If you have accepted this spiritual biography of the great sage-hero with respect, but have not
generated the antidote, the actual heroic practice will be impossible. Thus, keep to the practice of
austerities even at the risk of your life.

9. If those who desire to imitate the Sugata after he has appeared to pass away do not keep this
practice in their minds, there is a risk that the happiness of living beings will disappear.

10. Therefore, this is heroe’s happy way of life: to endure hardship come what may, even at the
risk of your own life. This is the heroes’ actual practice: part of the The Elixir Made from Poison.

The Peacocks’ Roaming Through the Jungle of Virulent Poison

399
Sopa, op cit. f.n. 2, pp. 189-235. Cf.: Chapter 4, Section 4.2.2.

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I bow down to Lord Yamāntaka.

11. Listen to this teaching! In the jungle of cyclic existence no one with heroic ambitions should
take pleasure in the beautiful peacock or the poison-ripened herb growing in the shade of the tree
of the five poisonous afflictions.

12. If you do not feign lust and behave as others do. there is the danger that the lustful may act
ungratefully when the poisonous lake of lustful action boils. With simulated lust you should
destroy this poison.

13. If you do not display an angry manner like Yamāntaka’s, there is the danger that angry
persons may create obstacles when the flowers of the poison of hatred come into bloom. With
simulated anger you should kill the demonic enemies of the Dharma.

14. If you do not generate corpse-like forbearance, there is the danger that the evil-natured may
commit sin when the mire of the poison of ignorance congeals. Whith pretended ignorance you
should cultivate equanimity.

15. If you do not distinguish between inside and outside as you would “I” and “you,” there is the
danger that nonbelievers and others may destroy the teaching when the tree of the poison of envy
is flourishing. Therefore, with simulated envy you should protect the holy dharma.

16. If you do not assume the virile posture that resembles pride, there is the danger that the hosts
of demons may deceive you when the tree of the poison of pride comes into bloom. Therefore,
with simulated pride you should uphold the Sage’s teaching and crush its opponents.

17. Thus, the entire mass of poisons should be experienced as if it were an illusion, untrue,
something that appears but is empty. Tie up the poisons into the single bond of “I” and “mine”,
and, like a peacock, take it as nourishment.

18. Although you may present yourself in various ways to others, deep inside, without losing the
powerful strength of the antidote, you should take up virtue and reject sin even at the risk of your
own life. Although you may suffer, eagerly pursue enlightenment.

19. Even if you are the master of all knowledge such as this, if you do not condemn happiness for
yourself there is the danger that the power of craving may enmesh you in lust and hatred.
Therefore, you should beat down selfishness, like a thieving dog!

20. Though you may devote yourself to serving the learned, if you do not sharpen your
understanding of the doctrinal systems there is the danger that you will overestimate or
underestimate these scholars. Therefore, you should become proficient in all knowledge.

21. Even if you suffer day and night, if you don’t think about the shortcomings of all cyclic
existence, there is yet the danger that you may become embroiled in the causes of suffering. Thus
nail all the punishments for actions onto your heart.

22. That being the case, you should rely upon dreadful suffering as the antidote that conquers
ego-clinging. Even if myriad demon armies were to rise up as your enemy, you should throw off
the terror that comes from thinking “I”.

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23. Although you may fall into wretched states of existence by working for others’ benefit, serve
them gladly, without regret. Although the butcher who takes away your breath may snatch your
body, do not rely on religious ritual to help yourself.

24. Although you must bear the bad actions of all sentient beings, the pride you take in your
sufferings will diminish by bearing that which should be borne. Although infectious diseases may
afflict your body, do not employ measures to fight them off, as they are a result of your own
faults.

25. Thus, we will never be able to get what we desire unless that which is undesirable befalls us.
When the wise examine that, they willingly embrace everything undesirable as the source of
everything desirable.

26. If we don’t put on the armor of the Bodhisattvas who willingly embrace others’ ingratitude,
happiness will never come to those in cyclic exisence. Therefore, willingly accept all that is
undesirable.

27. This is the Dharma according to the great sage’s spiritual biography; it should be studied by
the holy ones. It is the heroes’ actual practice: part two of The Elixir Made from Poison.

The Peacocks’ Roaming Through the Jungle of Virulent Poison

I bow down to Lord Yamāntaka.

28. The intelligent person who analyzes and examines the general and specific faults of cyclic
existence during the six periods of day and night will be terrified and thus take and guard the vow
of personal emancipation.

29. Once the commitment to your own emancipation is firm and you have recognized that all
living beings have been your parents, you should for their sake generate the attitudes of aspiration
and engagement until you attain enlightenment.

30. When aspiration and engagement are firmly established with an attitude of loving-kindness,
you will think nothing of your own suffering in the jungle of cyclic existence. Even at the risk of
your own life, keep to the practice of austerities and endure suffering for others’ sake.

31. When you experience vast numbers of malevolent persons and their infinite ingratitude, you
should examine their true nature, which is free from discursive proliferation like a dream or an
illusion, and contemplate the ultimate reality.

32. Thus, when true nonexistence and apparent nonexistence become directly present, you will
become extremely courageous and never again entertain terrifying thoughts. Without
conceptualizing, you will effortlessly achieve others’ welfare.

33. When you shoulder the burden of this kind of practice, the dark quarter may find it
increasingly hard to tolerate you. Should clouds of hindrances mass together, the wind of mantra
will scatter from throughout the clear sky.

34. Because the arrogance of the Wrathful Terrible One may be produced when you call out the
“huṃ” of this mantra, you should know that the aggregates are like an illusory city and sound is
the a phantom’s song.

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35. Recognize the varied contents of your own mind as nothing other than phantoms. Like the
mind of a phantom, your own mind has never existed at all, so leave it to itself. When you see
ultimate reality, you will be truly free.

36. Some may arise as enemies and demons, but regard them not at all. Trample on attachment to
self and aversion to others without conceiving of them in any way. View memory and perception
like the wrathful Yamāntaka.

37. Once you are convinced that all living beings have been your parents, gather them together
without hesitation. Free from bias give them refuge in your compassion and impartially protect
them with the two truths.

38. To train in this way is to follow the Sage’s spiritual biography. If you act accordingly, the
Jewels will burst into smiles and the Dharma protectors will naturally surround you. Know this
well, children of the Sage.

39. I spit on the shameless way of life! Having considered the heedless life, I view it with disgust.
This is the heroes’ actual practice; part three of The Elixir Made from Poison.

The Peacocks’ Roaming Through the Jungle of Virulent Poison

40. Though you may be perfect a monk as Upāli and as conscientious and handsome as Aśvajit, if
you don’t lead your parents along the path to enlightenment, you should trample underfoot the
liberation of personal bliss.

41. Though you may achieve great expertise in the sciences and delight in your reputation like a
government official, if you don’t take upon your head the great burden of the teaching, your
reputation should be dismissed, like a madman’s dance.

42. Though everyone may honor you like a guru, if you do not bear the great burden of the whole
teaching but eagerly pursue your own desires, the noble ones should spit on you.

43. Though everyone may claim you are a good person, you are as terrible as a tigress who eats
her young because your egotistic view grew in the jungle of wrong views; the attendent protectors
should destroy you.

44. Though you may wear the saffron robe and be of congenial temperament, there is no cure for
a cat-like, vicious-minded impersonator of a holy person; you should be thrust into the mouth of
the she-demons.

45. Though you may be the lord of tens of thousands, the light rays of your unruly mind’s lust
and hate pervade the ten directions, like Viṣṇu; you should be thrust into the mouth of
Yamāntaka.

46. Although you may govern all with smiles and affability, you are reknowned as the chief of the
faithless, causing your followers’ defilements to increase; you should be thrust out of the den of
the genuine vow.

47. Though you have left home and passed through the door of the teaching, like a householder
you still busy yourself with myriad activities and disparage all proper religious behavior; you
should be destroyed by the sages’ curses.

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48. Though you wear the saffron robe, you do not guard your morals. Letting your fantasies run
to lustful acts, you overestimate or deprecate the holy ones; you should be utterly destroyed by
the Ḍākinīs.

49. Assuming the guise of a holy person in orderto gain wealth, you pursue objects of sensual
pleasure like a dog or a pig, claiming your actions as tantric and deceiving everyone; you should
be thrust into the fire altar by the vajra-holders.

50. You, the demonic impostor who, in the name of the Mahāyāna, disparages moral causality
and deceives your followers with empty boasts, should be destroyed by the spells of the vow-
keepers.

51. Your claims about mantra and the profound oral instruction are of no benefit to the teaching at
all, and your wretched verses are written out of your imagination. Thus, the holy ones should
degrade you to the lowest class.

52. Even though you might help someone temporarily with something, like giving rice beer to a
person with fever, if you should harm the teaching, you are a person of such pernicious usefulness
that you should be thrown into the river.

53. Base adepts with little education proudly consider themselves superior when they obtain the
ordinary supernatural powers. Because they are not on any stage of the path, the wise should
humiliate such deluded fools like dogs.

54. When enemies rise up against the Buddha’s teachings, it would absurd if your pride in the
excellence of the monastic vows stopped you from performing the authorized rituals for returning
your vows and made you keep them in the face of the teaching’s destruction.

55. You may fear that if you put aside your monastic vows you may be born into an extremely
wretched state of existence. However, anyone who does not destroy the demonic enemies of
religion, those who are demolishing the teaching, is breaking their vows. The demonic enemies of
religion must be utterly destroyed.

56. Ignorant people, driven by their afflictions and actions and without any regard for the
teaching or for living beings will, out of anger, utterly destroy with magic spells the enemy who
has injured them. To ask whether or not such people have broken their vows is ridiculous.

57. Do not engage in any self-interested action that the victors have scorned. Come what may, it
is proper to carry out whatever has been praised by the vicors of the ten directions.

58. People of intelligence, know that all practices should be performed punctiliously. Whatever is
opposed to the teaching should be rejected, even at the risk of your life. Injure no one and benefit
yourself.

59. While fools do not come to understand things even by degrees, they are clear and vivid to the
wise. This is the heroes’ actual practice: part four of The Elixir Made from Poison.

The Peacocks’ Roaming Through the Jungle of Virulent Poison

I bow down to Lord Yamāntaka.

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60. May all the malicious and hostile hordes of evil ones, wherever they may be, come here to
me! May all the trillions of flesh-eaters and blood-drinkers come here to me, a being of flesh and
blood today!

61. May all the troops of gods, serpent deities, harmful spirits, heavenly musicians, titans, snake
spirits, the numberless hungry ghosts who roam the sky, and the armies of retributive spirits come
here to me!

62. may the co-natal deities, the sages, the Bringer of Obstacles and Evils, the eighteen great
demons, all the protective goddesses and assistant protectors, the Triple Refuge, and the troops of
noble ones assemble in this place!

63. Thus, all who belong to cyclic existence or who are beyond it, after gathering in front of me
as witnesses, should listen without hesitation as I deliver the great discourse that I have vowed to
present.

64. Through the good fortune of previous causes and conditions I have obtained this body that has
the ten advantages. I rejoice day and night over this wonderful birth, so how could I not make use
of this treasure of benefit and happiness right now?

65. Enter the homeless life with a pure prayer. Renounce your selfish desires and put on the
garment of aspiration and engagement. Acquire the supreme thought and take up the burden of
others’ welfare. Enter upon the path and take supreme bliss as your nourishment.

66. All the congregation that is assembled here, listen further! Since the savagery of the dark
quarter is such, and the merit of the unfortunate is so, I shall not aspire to paradise.

67. There are infinite beings who have not accumulated the collections, and the suffering of those
in the wretched states of existence is a heavy burden. When such is the career of sinners, I would
not feel happy in a peaceful place.

68. For immature persons the antidote is easily subverted, and such is the plan of demons.
Because there is no time to rest in this impermanent life, I would not feel happy dwelling in a
solitary place.

69. The enemies who hate the teaching are many, and the adepts who have gone to a safe retreat
ae few. Because to outward appearances the situation in this degenerate age is bad, I cannot feel
happy in heaven.

70. Now, even if all the mighty ones in all the worldly realms were to rise up as my enemies, I
shall, without the stirring of so much as a hair, put on my armor in this jungle of cyclic existence.

71. Wherever infectious diseases may strike, or great plagues disrupt the world, I shall put on the
great armor in order to serve as a doctor or nurse.

72. When I have been kindly taking care of helpless persons and they savagely reject me with
gross ingratitude, I shall put on the armor of the heroes who greatly help and love those people.

73. Wherever terrifying man-eating tigresses lie in wait and hunt human lives, I willput on my
armor without hesitation and go there for the good of sentient beings.

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74. When all sorts of ill omens portending calamity cover the worlds in darkness, I shall put on
the armor that welcomes them as auspicious signs of the conquest of the evil-natured enemy, ego,
itself.

75. When the illusions of undesirable actions and afflictions are stirred up in the worlds, I shall
put on the armor of willing acceptance in order to put an end to the life of ego-clinging.

76. Destroy! Hurrah! Kill the Lord of Death! Burn up the life of the demon hedonism! Thunder
down on the head of lazy indifference! Completely sever the ties that bind you to cyclic
existence!

77. If we energetically seek the ultimate couse of our sufferinghere in cyclic existence, look up
there in the palace of conceptual mind where King Ego dwells.

78. When you have rebuked and fought him, what does he say? “I have existed from
beginningless time; I pervade the inside, the outside, and the in-between. Ask the chief of the six
senses whether this is true or false.

79. “Since your ego is your enemy, against whom shall you fight? Since your ego itself is the
protector, whom shall you protect? It is the very witness of all that you have done and left
undone. When you have tamed your ego, you shall be liberated.

80. When someone is tamed by another, there will be a struggle; in such a struggle the number of
sinners will be immense. It is certain that there is no chance of liberation for those who lust and
hate. Therefore, nonconceptual yoga is bliss.”

81. Ah! What can you say to that speech? Kill the life of clinging to existence! Burn up the life of
clinging to nonexistence! Crush the chief, the domon ego-clinging!

82. When the chief, mental consciousness, is not tamed, there is the danger that King Ego-
Clinging may lead it astray. When the chief, mental consciousness, is tamed, vision and so forth
will be destroyed along with the chief.

83. Therefore, you should tame mental consciousness, and form, sound, smell, taste, and the rest
will cease to be. “I” and “mine” will cease to be, and King Conceptualization will then lack a
basis.

84. When you have spoken to the king in this way, you will know that conceptual construction is
inherently free and is the ultimate reality. The six senses are false, like a magical elephant.
Subject and object are false, like a phantom’s deeds.

85. Such being the case, extirpate conceptual construction! Since there is neither subject nor
object, transform the egotistic view into space! Since there is neither “I” nor “you” transfer
attachment and aversion to the innage.

86. Remove the shackles of high and mediocre intellect, which, like rabbit horns, are neither
sharp nor dull. Unite into equality everything worldly and transcendental, which, like a barren
woman’s child, is neither clever nor foolish.

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87. Release into the great middle all arising and perishing, which, like the hair of a tortoise, is
neither short nor long. Unite into a single ultimate all conventional phenomena, which, like an
echo, have been forever empty.

88. Ah, ah, the nature of non-arising is like spae. Ee, ee, the body of nonperishing is free from
discursive elaboration. Oṃ, oṃ, having recognized it as the ultimate body, may the compassion
of the Compassionate One sustain us.

The Peacocks’ Roaming Through the Jungle of Virulent Poison

Colophon

Having purified the eye of my intelligence in the wide range of knowledge, and having acquired
the power of not being deceived as to moral cause and effect, and having no doubt about the
meaning of the nondual view, I, Dharmarakṣita the yogī, dwelling in Black Mountain Cave,
composed this motivated by objectless great compassion for living beings. May it be auspicious!
May it be auspicious for all (sarvaśubhaṃ)!

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 10. Melodies of an Adamantine Song: A Chanting Meditation on Mind Training
Maitrīyogī

Tibetan Title: gyer sgom rdor rje’i glu

Translated from Tibetan Lojong Gyatsa into English by: Thubten Jinpa400

Alas! To guide all beings who’ve have been my parents, I’ll extract without exception the five
poisons of each bing by means of the five poisonuous afflictions present in me; whatever virtue I
may possess, such as an absence of attachment, I will distribute equally to all beings of six
realms.

Using the painful fruits [of my karma] such as sickness and so on I will extract all similar
sufferings of sentient beings; whatever joy and benefit I may possess, such as absence of illness, I
will distribute equally to all beings of the six realms.

If I do this, what occasion is there for me, even for a single instant, to wander aimlessly in this
ocean of cyclic existence? Yet until I have attained [full] enlightenment, whatever class of the
five poisons and their fruits may lie in store, I will exhaust entirely in this very lifetime.

I will extract them this year and this very month; I will exhaust them this very day and this very
instant; I will seek the means to cut even the thread of minor sufferings. O Maitrīyogī, make sure
that your mind becomes trained!

I, Maitrīyogī, regularly recite this song, wherein loving-kindness, compassion, and awakening
mind are sung as a diamond song, and on one occasion, near the river Ganges, Bhagavān
Maitreya, the embodiment of great compassion, appeared in the form of a king and approached
me. He then uttered the following lines:

This song that dispels suffering of the lower realms through mere hearing, this song that cuts
down the tree of cyclic existence through mere reflection, this song that swiftly grants
enlightenment through mere meditation – Wondrous indeed is this song of love, compassion, and
awakening mind!

Though the five poisonous afflictions must be destroyed as enemies, amazing indeed that you still
uphold them in your heart! Though sickness and suffering are hard to endure in all respects,
amazing indeed is your current way of being!

Who would not find it hard to wander selflesslessly through saṃsāra by discarding self-interest
and embracing other’s well-being? So to take others’ misfortune upon oneself without being tied
by thoughts of self-interest even for an instant is sublime indeed!

Though the Mahāyāna scriptures are numberless, not even an atom-sized portion is missing from
this [teaching], so this diamond song of yors, O yogī, wether it’s heard, reflected upon,
expounded, or meditated upon, is a sublime refuge for the entire world, including the gods.

Wondrous indeed that the innermost essence of the mind of the Buddhas of all ten directions
shines within you!

400
Jinpa, op cit. f.n. 3, pp. 171-175. Cf.: Chapter 3, Section 4.3.1.

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As [Maitreya] uttered these lines in response to the words of the diamong song, Maitrīyogī
experienced great ecstasy, and with the knots of his doubts undone, he entered the great battle of
the heroic ones. Kye Ho!

Furthermore, as [Maitriyogi] trained his mind in this spiritual practice three times in the day and
three times at night, with full mindfulness of time and context, and free of forgetfulness, singing
this diamond song to rejuvenate his elements, like a mother who loves her only son, all the gods,
yakṣas, smell-eaters, demigods, garuḍas, semihumans, the great belly-crawlers, flesh-eating
demons, ogres, and so on were brought under his influence and revered him. Similarly, the king
of the land, his ministers, his queens, the brahmin priests, householders, young men and women,
ordinary people, and so on, came under his influence as well. They joyfully followed him, and
anyone who saw this or heard of this became endowed with loving nature. Horses, elephants,
water buffaloes, monkeys, winged creatures, water-borne creatures, mountain creatures,
predators, all beings of the six classes, including even small insects like the ants, remained
unafraid of him, and peacefully they converged in the presence of the yogī.
Then the yogī felt, “I cultivated in my heart love, compassion, and awakening mind: I have
recited the words as incantations and have sung the melodious diamong song. Because of this
Blessed Maitreya, the embodiment of great compassion, revealed bae his face to me and uttered
words of delight which severed the entire network of doubts. As a consequence, my practices of
forbearance, joyous effort and so on became enhanced like a waxing moon. By the force of this,
like a mother gazing on her only son, all beings of the six classes became delighted in me.”
In grateful response, and with thoughts of making offerings to Buddha Maitreya, Maitrīyogī
sang this song:

Those closely related to me since beginningless time, all sentient beings who’ve have been my
parents, I recall my pledge to lead them to supreme enlightenment. I make offerings to Maitreya
with this spiritual practice.

At that point, not entangled in self-interest for even an instant, I contemplate in my heart others’
welfare alone – This is the principal cause for attaining [full] enlightenment. I make offerings to
Maitreya with this spiritual practice.

Whatever experiences I may undergo – joyful, painful, or neutral – I will eagerly embrace them
as aids to enlightenment. Whatever merits I may accumulate over many aeons, I will prevent
them from ripening as the disciple’s cowardly path. I make offerings to Maitreya with this
spiritual practice.

Whatever undesirable events may befall me on such occasions, may my amor of forbearance
never be lost for even an instant. Even if someone I’ve nurtured with kindkess acts against me
with ingratitude, I will nurture him with a smiling face. I make offerings to Maitreya with this
spiritual practice.

Even though the hateful, on their part, engage in negative acts, may I never give in to negative
thoughts for even an instant. Even when the entire universe rose up as demons, ghosts, or
enemies, I never guarded the binding chains of self-centeredness. I make offerings to Maitreya
with this spiritual practice.

Even when afflicted with an illness certain to kill me, I never entrust myself to nonvirtuous
endeavors. Even when my resources are meager because my habituation to miserliness, I never
seek hope in the wrong means of livelihood. I make offerings to Maitreya with this spiritual
practice.

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Even when surrounded by negative companions, I never forsake the resolution of the remedies. In
brief, whatever I do – going, sitting, and so on – I never do without careful examination. I make
offerings to Maitreya with this spiritual practice.

Though this is so, not even an atom has ever existed that has been affirmed to be substantially
real. This, then, is the principal cause for attaining enlightenment. I make offerings to Maitreya
with this spiritual practice.

Through this sublime offering of meditative practice, to help train this yogī’s mind, O soldiers of
loving-kindness, accept this [offering] and help transform my mind.

As this offering was made, the five offering goddesses appeared in space with an infinity of
diverse offerings, such as music, lights, and other attractive objects. At that moment, the sublime
masters who have trained their mind in Mahāyāna recognized this spiritual practice as a source of
great wonder. They observed that although many have engaged in the austerity of this spiritual
practice – received the teaching and undertaken its practice – [it was Maitrīyogī who] gave the
instruction to Atīśa. He was themaster of one hundred and eight highly holy places, the crown
jewel among fifty-two learned paṇḍitas, a heroic being venerated by sixty-two religious kings, the
preceptor of countless upholders of ethical discipline, the teacher of countless upholders of
scriptural discourses, an object of reverence by numberless upholders of higher knowledge, and
the spiritual mentor of oceans of knowledge bearers – in brief, he is an unrivaled sublime being
and the protector of [all] sentient beings. This embodiment of great compassion undertook the
practice [of this teaching]. This is as stated in the following lines:

He who discards his own interests and naturally accomplishes

The welfare of others, he is my spiritual teacher.

This sublime being gave this instruction both in India and Tibet as a hidden guide to those
sublime ones who shared deep interest [in the practice].

As for its lineage: Maitreya, Maitrīyogī, who [in turn] transmitted it to master Atīśa/

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 11. Eight Verses on Mind Training
Langri Thangpa

Tibetan Title: blo sbyong tshig brgyad ma

Translated from Tibetan by: Jeffrey Hopkins401

I.
With a determination to accomplish
The highest welfare for all sentient beings
Who surpass even a wish-granting jewel
I will learn to hold them supremely dear.

II.
Whenever I associate with others I will learn
To think of myself as the lowest among all
And respectfully hod others to be supreme
From the very depths of my heart.

III.
In all actions I will learn to search into my mind
And as soon as an afflictive emotion arises
Endangering myself and others
Will firmly face and avert it.

IV.
I will learn to cherish beings of bad nature
And those pressed by strong sins and sufferings
As if I had found a precious
Treasure very difficult to find.

V.
When others out of jealousy treat me badly
With abuse, slander, and so on,
I will learn to take all loss
And offer the victory to them.

VI.
When one whom I have benefitted with great hope
Unreasonably hurts me very badly,
I will learn to view that person
As an excellent spiritual guide.

VII.
In short, I will learn to offer to everyone without exception
All help and happiness directly and indirectly
And respectfully take upon myself
All harm and suffering of my mothers.

401
The Dalai Lama, op cit., f.n. 263, pp. 100-115. Cf.: Chapter 6, Section 6.1.

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VIII.
I will learn to keep all these practices
Undefiled by the stans of the eight worldly conceptions
And by understanding all phenomena as like illusions
Be released from the bondage of attachment.

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 12. Seven-Point Mind Training
Chekawa Yeshe Dorje

Tibetan Title: blo-sbyong don-bdun-ma

Translated from Tibetan by: Thubten Jinpa402

I. Presentation of the Preliminary

• First, train in the preliminaries

II. Training in the two Awakening Minds (Bodhicitta)

A. Training in ultimate awakening mind
• Train to view all phenomena as dreamlike.
• Examine the nature of unborn awareness.
• The remedy, too, is freed in its own place.
• Place your mind on the basis-of-all, the actual path.
• In the intervals be a conjurer of illusions.

B. Training in conventional awakening mind

• Train in the two–giving and taking–alternately.
• Three objects, three poisons, three roots of virtue.
• In all activities, train with slogans.
• Begin the sequence of sending and taking with yourself.

III. Taking adversities onto the path of enlightenment

• When the world is filled with evil, transform all mishaps into the path of bodhi.
• Drive all blames into one.
• Be grateful to everyone.
• Seeing confusion as the four kāyas is unsurpassable Śūnyata protection.
• Four practices are the best of methods.
• Whatever you meet unexpectedly, join with meditation.

IV. Presentation of a lifetime’s practice in summary

• Practice the five strengths, the condensed heart instructions.
• The Mahāyāna instruction for ejection of consciousness at death is the five strengths:
how you conduct yourself is important.

V. Measure of having trained the mind

• All dharma agrees at one point.
• Of the two witnesses, hold the principal one.
• Always maintain only a joyful mind.
• If you can practice even when distracted, you are well trained.

VI. The commitments of mind training

• Always abide by the three basic principles.
• Change your attitude, but remain natural.

402
Jinpa, op cit., f.n. 3, pp. 83-85. Cf.: Chapter 6, Section 6.2.

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 • Don't speak of others’ incomplete qualities
• Don't concern yourself with others’ business.
• Abandon any hope of fruition.
• Work with the greatest defilements first.
• Abandon poisonous food.
• Don't be so predictable.
• Don't malign others.
• Don't wait in ambush.
• Don't bring things to a painful point.
• Don't transfer the ox's load to the cow.
• Don't try to be the fastest.
• Don't act with a twist.
• Don't make gods into demons.
• Don't seek others' pain as the limbs of your own happiness.

VII. The precepts of mind training

• Accomplish all yogas through a single means.
• Overcome all errors through a single means.
• There are two tasks - one at the start and one at the end.
• Forbear whichever of the two arises.
• Guard the two even at the cost of your life.
• Train in the three difficult challenges.
• Adopt the three principal conditions.
• Contemplate the three that are free of degeneration.
• Be endowed with the three inseparable factors.
• Train constantly toward the chosen objects.
• Do not depend on other conditions.
• Engage in the principal practices right now.
• Do not apply misplaced understanding.
• Don’t be sporadic.
• Train with decisiveness.
• Be released through the two: investigation and close analysis.
• Do not boast of your good deeds.
• Do not be ill-tempered.
• Do not be fickle.
• Do not be boisterous.

Through this proliferation of the five degerations

Transform [every event] into the path of enlightenment.
Because of my numerous aspirations,
I have defied the tragic tale of suffering
And have taken instructions to subdue self-grasping
Now, even if death comes, I have no regrets.

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Padmakara Translation Group - The Way of the Bodhisattva, Boston: Shambhala,
1999
Padmakara Translation Group, Kunzang Lama’i Shelung - The Words of My
Perfect Teacher, New Delhi: HarperCollins Publishers, 1994
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Rai, Meenakshi - Kadampa School in Tibetan Buddhism, New Delhi: Saujanya
Publications, Delhi, 2006
Reorich N. George (tr.), The Blue Annals, New Delhi: Motilal Banarsidass, 1976
Rinpoche, Dilgo Khyentse - Enlightened Courage, New Delhi: Sechen
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Rinpoche, Khenpo Konchog Gyaltsen (tr.) - The Jewel Ornament of Liberation :
The Wish-fulfilling Gem of the Noble Teachings, Ithaca: Snow Lion
Publications, 1998
Rinpoche, Pabonka - Liberation in the Palm of Your Hand, Boston: Wisdom
Publications, 1991
Rinpoche, His Eminence Chogye Trichen, The Profound Pith Instructions on
Mind Training and Compassion, Kathmandu: Jamchen Lhakang, 1999.
Rinpoche, Lama Zopa, Transforming Problems into Happiness, Boston: Wisdom
Publications, 1993
Rinpoche, Sogyal - The Tibetan Book of Living and Dying, London: Rider, 1988
Rinpoche, Tsoknyi - Carefree Dignity, New Delhi: Rupa & Co., 1998
Sherburne, Richard SJ - The Complete Works of Atīśa, Śrījñāna, Jo-bo-rje The
Lamp for the Path, the Commentary, together with the newly translated
Twenty-Five Key Texts (Tibetan and English), New Delhi: Aditya
Prakashan, 2000
Snellgrove, David & Richardson Hugh - A Cultural History of Tibet, New Delhi:
UBS Publishers Distributors, 1968

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Sopa, Geshe Lhundub, etal. - Peacock in the Poison Grove, Boston: Wisdom
Publication, 2001
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Publications, 1996
The Dalai Lama, His Holiness - Kindness, Clarity and Insight, Ithaca: Snow Lion
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The Dalai Lama, His Holiness - The Power of Compassion, New Delhi:
HarperCollins Publishers, 1995
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by His Holiness the II Dalai Lama and A Meditation on Compassion,
Dharamshala: Library of Tibetan Works and Archives
The Dalai Lama, His Holiness, Four Essential Buddhist Commentaries,
Dharamsala: Library of Tibetan Works and Archives, 1982
The Dalai Lama, His Holiness, Healing Anger: The Power of Patience from a
Buddhist Perspective, New Delhi: Motilal Banarsidass Publishers Pvt.
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Buddhist History”, Dharamshala: Library of Tibetan Works and Archives,
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Solan: Bon Settlement, 1971
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Kathmandu: Pilgrims Publishing, 2003

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 Tulku, Ringu - The Rime Philosophy of Jamgon Kongtrul the Great: A Study of
the Buddhist Lineages of Tibet, Boston: Shambhala Publications, 2006
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Tulku, Tarthang (ed.) - Crystal Mirror Volume VI, Berkeley: Dharma Publishing,
1984
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the World, Ithaca: Snowlion, 1992

Books in Sanskrit:

Vaidya, P. L. (ed.) - Asaṅgaviracita Mahāyānasūtrālaṅkāraḥ, Darbhanga: Mithila

Institute, 1970
Bajracarya, Sarbagya Ratna - Vajrayāna Pūjāvidhi Saṅgraha - A Collection of
Vajrayāna Buddhist Worshipping Procedure, Kathmandu: Nepal Buddhist
Culture Preservation Centre, 2005
Bhiksu Prasadika and Lal Mani Joshi (ed., & tr.), Vimalakirtinirdesasutra,
Sarnath: Central Institute of Higher Tibetan Studies, 1981
Dutt, Nalinaksha (ed.), Bodhisattvabhūmiḥ, Patna: K.P. Jayaswal Research
Institute, 1978
Hann, Michael (ed.) - Nāgārjuna’s Ratnāvalī, Bonn: Indica et Tibetica Verlag,
1982
Kausik, Satyadev (tr. & ed.), Suvarṇaprabhāsasütram, Aligadh: Pathak
Prakashan, 1999
Limaye, Mrs. Surekha Vijay (tr.), Mahāyānasūtrālaṅkāra by Asaṅga, New Delhi:
Sri Satguru Publications, 1992
Pandey, Janardan (ed.), ‘Ārya Caturdharmanirdeśasūtra’, Dhiḥ : Journal of Rare
Buddhist Texts Research Project, Vol 35, Sarnath: Central Institute of
Higher Tibetan Studies, 2003
Sharma, T. R. - Vijñaptimātrāsiddhi (viṃśatikā), New Delhi: Eastern Book
Liners, 1993
Shastri, Lobsang Norbu (tr.) - Bodhipatha-pradīpaḥ Ācārya Dīpaṅkara Śrījñāna,
(Sarnath: Central Institute of Higher Tibetan Studies, 1984)
Tripathi, Ram Sankar (tr. & ed.) - Prajñāpāramitopadeśaśāstre Ācārya-
haribhadraviracitā Abhisamayālaṅkāravṛttiḥ Spuṭārthā, Sarnath: Central
Institute of Higher Tibetan Studies, 1977

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 Vaidya, P. L. - Śāntidevaviracitaḥ Bodhicaryāvatāraḥ Prajñākaramativiracitayā
Pañjikākhyavyākyāsahitaḥ, Darbhanga: Mithila Institute, 1960
Vaidya, P. L. (ed.) - Śāntideva viracita Śikṣāsamuccaya, Darbhanga: The Mithila
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Books in Hindi:

Bapat, P. V. - Bauddha dharma ke 2500 varas, New Delhi: Publication

Department, Ministry for Information and Communication, the
Government of India, 1997
Losang Dorje Rabling (tr. & ed.), Five Treatises of Ācārya Dīpaṅkaraśrījñāna,
Varanasi: Central Institute of Higher Tibetan Studies, 1999
Negi, Ramesh Chandra - (tr. & ed.), Atīśaviracitā Ekādaśagranthaḥ, (Varanasi:
Central Institute of Higher Tibetan Studies, 1992)
Negi, Wangchuk Dorje - Dhammapada, [Pali and Tibetan Root Texts], Sarnath:
Central Institute of Higher Tibetan Studies, 2003
Tenjin, Ācārya Pema - Ācārya Nāgārjuna praṇīta Suhṛllekha evaṃ Bhaṭṭāraka
Rendawa kṛta Suhṛllekha Sphuṭārthā Ṭīkā, Sarnath: Central Institute of
Higher Tibetan Studies, 1996

Books in Nepali

Gyalpo, Karma (tr.) - Seven Points of Mind Training by Khenchen Thrangu

Rinpoche, Kathmandu: Thrangu Dharmakara Publications, 2005
Shakya, Milan (tr.), Atisha and His Teachings, Lalitpur: Nagarjuna Institute of
Exact Methods, 1996
Shakya, Min Bahadur (tr.) - Eight Verses on Training Mind commentary by His
Holiness the Dalai Lama, Lalitpur: Nagarjuna Institute of Exact Methods,
1999.
Shakya, Min Bahadur (tr.) Activating the Awakening Mind by His Holiness the
Dalai Lama, Lalitpur: Nagarjuna Institute of Exact Methods, 1999.

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Published Journals:

Decleer, Hubert - ‘Atīśa’s Arrival in Nepal’, Buddhist Himalaya: Journal of

Nagarjuna Institute of Exact Methods, Vol VIII, No. 1&2, 1997
Decleer, Hubert - ‘Death of the Translator Vīrya Siṃha’, Buddhist Himalaya:
Journal of Nagarjuna Institute of Exact Methods, Vol VIII, No. 1&2, 1997
Helmut Eimer, ‘Life and Activities of Atīśa Dīpaṃkaraśrījñāna: A Survey of
Investigations Undertaken’, Journal of the Asiatic Society, Vol XXVII,
1985
Konchok Tendzin, ‘Life of Paltrul Rinpoche’, Buddhist Himalaya: Journal of
Nagarjuna Institute of Exact Methods, Vol III, No. 1&2, Combined Issue
1990-1991
Mark Tatz, ‘Maitri-pā and Atīśa’, Tibetan Studies, Proceedings of the 4th Seminar
of the International Association for Tibetan Studies, Munich: Schloss
Hohenkammer, 1985

Unpublished Sources:

Hubert Decleer (tr.), Nagtso Lotsawa Tsulthrim Gyalwa's Praises to Jowo Atīśa in
80 Stanzas
Hubert Decleer (tr.), The Hymn of Praises in Thirty Stanzas by Dromtönpa
Hubert Decleer, Atīśa’s Journey to Sumātrā

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7. http://joyfulpath.tripod.com/-dharma/Stories/Chekawa.htm
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10. http://purifymind.com/TwoKindsBodhichitta.htm
11. http://tralegrinpoche.typepad.com/my_weblog/2006/08/the_practice_of.html
12. http://www.buddhism-guide.com/buddhism/kadampa.htm
13. http://www.diamonddharmatucson.org/page3/page4/page4.html
14. http://www.kagyu-asia.com/t_7points_atisha.html
15. http://www.lamayeshe.com/otherteachers/khapa/ltk_bio.shtml
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18. http://www.ordinarymind.net/Feature/feature2_july2002.htm
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20. http://www.shambhala.org/teachers/pema/lojong1.php
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25. http://www.thebuddhadharma.com/issues/2005/fall/forum_lojong.html
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27. http://www.uwest.edu/sanskritcanon/
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29. http://en.wikipedia.org/wiki/Geshe_Thupten_Jinpa

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