The Lojong Practice: An Essence of Mahyna Buddhism

( )
Milan Shakya Phd Candidate

ithin the vast corpus of Tibetan Buddhist literature is a genre 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 or Mind Training in English (). Lojong embodies the practice of Mahyna thought transformation. The teachings of Lojong are said to have originated in the Kadampa () tradition, the earliest of the organized Tibetan Buddhist denominations after second transmission of Buddhism ()1 in Tibet. It was established in 1057 AD by Dromtmpa Gyalwa Jungnay () on the basis of the teachings of his master Ata Dpakara rjna (). The central theme of Lojong teachings is the cultivation and increase of Mahyna Buddhisms loftiest ideal, generation of thought of Enlightenment (Skt: Bodhicittotpda; Tib: ) or the desire to attain perfect Enlightenment for the benefit of sentient beings ( ). 2

MEANING OF LOJONG The Tibetan word Lojong ( is composed of two words: Lo () means mind. It can be ) translated into Sanskrit as mati. So, in this context, Lhndup Sopa3 writes that the term lo can be
1

History of the introduction and spread of Buddhism in Tibet can be divided into two periods: 1. Earlier Transmission of Buddhism ( tenpa ngadar) and 2. The Later Transmission of Buddhism ( tenpa chidar). In the former period, Nyingma tradition of Tibetan Buddhism was established while in the latter period, Kadampa, then Sakya, Kagy and Gelug were established. For details about the History of Tibetan Buddhism, please see: John Powers, Introduction to Tibetan Buddhism (New York: Snowlion Publications, 2007). pp. 137-205. 2 cittotpda parrthya samyak sambodhi kamat || Abhisamaylakra. See: Ram Shankar Tripathi (ed.), prajpramitopadeastre crya haribhadraviracit abhisamaylakravtti sphurth, (Sarnath: Central Institute of Higher Tibetan Studies, 1921), p. 5. The volume contains the Tibetan translation as well. The Tibetan title is: she rab kyi pha rl tu chin pe menga: gi ten c gnn tog pe gyen kyi el pa n sel hu so||), p. 13. The verse: sem kye pa ni hen on chir. yang dag dzog pe jangchub d||). 3 Geshe Lhndup 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
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understood as an abbreviation for the thought intent on enlightenment.4 Another word jong () is construed in Tibetan as to purify, to cleanse. Its Sanskrit equivalent is odhana. The word jong is also said to convey several interrelated but distinct meanings. According to Thubten Jinpa5, 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 ones mind of craving ( ), hatred (), and delusion ().6 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. Really speaking, the entire instructions of kyamuni 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, Lhndup Sopa writes, Lojong principally means to fully train ones mind to develop the two types of bodhicitta (conventional and ultimate).7 There is a reference in Sadhinirmocana Stra which was quoted by Gampopa to define these two Bodhicittas:

the qualities of humility, tolerance and compassion. Though trained in his youth in one of the most rigorous Buddhist monasteries in Tibet, Geshe Sopas 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. 4 Geshe Lhndup Spa, Peacock in the Poison Grove: Two Buddhist Texts on Training the Mind, (Boston: Wisdom Publications, 2001), p. 15. The book contains the root Tibetan verses of the two important Mind Training texts together with their commentaries. The texts are: The Wheel of Sharp Weapons ( theg pa chen poi lojong tshn tsha khor lo) and The Peacocks Destroying the Poison ( lojong majya dug jom). 5 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. 6 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. 7 Sopa, op cit. f.n. 4, p. 49.
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There are two classes of bodhicitta: ultimate and relative. Relative bodhicitta is a vow to liberate all sentient beings from suffering through compassion. The mind of ultimate enlightenment or (Ultimate Bodhicitta) 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. 8

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

Lineage and History of Lojong Practice As already defined, Lojong is a pragmatic and down-to-earth practice of generating Bodhicitta, which is a life-blood of Mahyna buddhism. As clearly mentioned in Sadhinirmocana Sutra, kyamuni Buddha transmitted Mahyna teachings in what are generally known as the Second and the Third Turning of the Wheel of Dharma (dharmacakrapravartana). 9 The Mahyna teachings from these two turning were widely spread by two great Mahyna cryas Ngrjuna and Asaga in the second and fourth century respectively. So specially in the Tibetan tradition, the lineage of Bodhicitta practice is also traced back to these two cryas. Acrya Ngrjuna is said to have received the Mahyna teachings of second turning from Bodhisattva Majur himself whereas Asaga received the Mahyna teachings of the third turning from Bodhisattva Maitreya. So one lineage of Bodhicitta, a.k.a. Profound Lineage articulated in the Middle Way Philosophy (u m) stemmed from Bodhisattva Majur and the other lineage, a.k.a. Method Lineage articulated in the Mind-only Philosophy ( sem tsam) arose out of Bodhisattva Maitreya.

(jangchub kyi sem de yang nam pa nyi te. dn dam pa jangchub kyi

sem dang. kun dzob jangchub kyi sem so.....de la don dam jangchub kyi sem don jigten le de pa pay tha dang el wa. shintu sel wa. don dam pay yl can ima me pa. me yo wa. lung me pe mar meyi gyn tar shintu sel baho). Lobpn Gampopa, (dam ch yi hin gyi norbu tharpa rin pohi gyen), Pecha Folio no. 83.

According to ntideva, the Relative bodhicitta can in turn be classified into Aspirational (prai bodhicitta) and Application (prasthna bodhicitta) as clarified in this verse from his Bodhicaryavatara: tadbodhicitta dvividha vijtavya. bodhipraidhicitta ca bodhiprasthnameva ca. Bodhicaryvatra 1/15. See: P. L. Vaidya (ed.), ntidevaviracita bodhicaryvatra | prajkaramativiracitay pajikkhyavykhyay sabalita, (Darbhanga: The Mithila Institute, 1960), p. 11.
9

For the information about these three turnings, see: John Powers, Wisdom of Buddha: The Sadhinirmocana Mahyna Stra (Berkeley: Dharma Publishing, 1995): 139-141. The Stra is extant only in the Tibetan version compiled in the Kangyur (), the original Sanskrit is no longer extant. In Tibetan, the Stra is called phgp gong p ngepr el pa he cha w thegp poy do ()
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From Ngrjuna, the profound wisdom lineage descended down to rya Deva. It was passed on through Buddhaplita, Bhvaviveka, Candrakrti, ntideva, and Vidykokila, the elder, Avadhutpda. Vidykokila and Avadhutipda transmitted this lineage to Ata. The Tibetan tradition generally asserts that Bodhicitta is generated in this lineage by the method of Exchange of Self with others ( dag hen yam je).10 From Asaga, this Method Lineage descended down through Vasubandhu, Vimuktisena, Candragomin, Paranasena, Vintasena, Vairocana, Ratnasena, Suvaradvpi or Dharmakrti who is best known in his Tibetan appellation Ser ling pa () and ultimately to Ata. The method of cultivation of Bodhicitta reflected in this lineage is known as Seven Point Cause and Effect instructions ( gyun e menga: dn). 11 The two long lojong lineages can be shortened to those of three masters namely Dharmarakita, Maitryog and Dharmakrti from whom Ata received Mind training teachings. Lojong tshog she ma hug so ( ) explains that Maitryog belonged to the lineage that stemmed from Majur whereas Dharmakrtis lineage came from Maitreya. 12 Interestingly, Dharmarakita is not included in the any of the two lineages.13 The fundamental Lojong teachings that Ata received from these Gurus were Wheel of Sharp Weapon ( ) and The Poison Destroying Peacock Mind Training (), both attributed to Dharmarakita, the Gyer sGom Vajra Song () attributed to Maitryog and Levelling out ones conception ([ ]) and The Stages of the Herioc Mind () both attributed to Dharmakrti.

10

Geshe Ngawang Dhargyey, Tibetan Tradition of Mental Development, (Dharamsala: Library of Tibetan works and Archives), p. 116. 11 Ibid. Generally, it is a well established fact that the profound wisdom lineage of Madhyamika philosophy was propounded by crya Ngrjuna in the first second century AD on the basis of the Prajpramit stras of the second turning whereas crya Asaga propounded the Yogcra Philosophy based on the third turning of the Mind Only philosophy. These two stream constitutes the core Mahyna philosophies as contrasted against two rvakayn philosophies of Vaibhika and Sautrntika. But the scholars have never attempted in the Indian tradition to trace the Bodhicitta traditions in these two Mahyna tenets. Surely, as the Tibetan tradition corroborates, there are two distinct traditions of Bodhicitta generation in these two Mahyna systems as equally important as their respective philosophical aspects because philosophy alone doesn't distinguish the tradition from rvakayna. It is the altruistic motivation or Bodhicitta that counts the most and identifies the system as Mahyna. 12 The Tibetan text reads: (nyi pa jam pel ne gy. lama jampe nel jor pa la h. jampa kho na gom pe de tar ag) See: Shnu Gyalchok and Knchog Gyaltsen (comp.), thegpa chenpo lojong gyatsa. See: Shnu Gyalchok and Knchog Gyaltsen (comp.), thegpa chenpo lojong gyatsa. (Montreal: Institute of Tibetan Classics, 2004), p. 201. 13 There is a mention about Dharmarakita in the deb ther ngon po () G Lotsawa hn nu Pel () writes, (Dpakara rjna) received the teachings of Mahvibh from the master Dharmarakita for two years. Because Dharmarakita was a rvaka, Dpakara rjna used to change his residences every seven day.. Here is the root text: (lama Dharmarakita la o tanta pu rir c nyi su je ag tu she pa chen mo sen. khong nyen th pa yin pe hag dn dn na ne khang pho wa dze.). See: G Lotsawa hn nu Pel, Deb ther ngon po () (Sarnath: Vajra Vidya Institute, 2003), pp. 298-299.
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Due to the decline of Buddhism in Tibet in the aftermath of the severe persecution by Lang darma (), Ata was invited to Tibet to restore the Buddhadharma to its pristine purity in 1042 AD. 14 In Tibet, Ata composed masterpiece Lamp for the path to Enlightenment (Skt: Bodhipathapradpa; Tib: ) 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. Then he composed other works which set forth the instructions of Dharmakrti. Apart from that Ata wrote many Mind Training texts, the most popular being the Bodhisattva Mayval (), Vimalaratna Lekha Nama (), Root Lines of Mahyna Mind Training ()15 so on. During the last seventeen years of his life Ata stayed in Tibet, where he transmitted these teachings to his closest disciple, Dromtnpa. After the demise of Ata, Dromtnpa organized his transmissions into the legacy known as The Four Divinities and Three Piakas () 16 - a tradition whereby an individual practitioner could perceive all doctrines of the stras and tantras as noncontradictory and could personally apply them all as complementary methods for the accomplishment of enlightenment. Eventually this lineage came to be known as Atas Kadampa (), a tradition founded by Dromtnpa who in turn transmitted these teachings to three Noble Kadampa brothers ( ) Geshe Potowa Rinchen Sel (), Chengawa Tsulthim Bar ( ) and Phuchungwa hnnu Gyaltsen () creating their own separate lineages, like scriptural lineage ( hung pa wa), the Stages of the path lineage ( lam rim pa) and pith instruction lineage ( me nga wa). Mind training teachings belong to the second of these three teachings. However, although a separate lineage, Atas 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 ( ) who held all the three Kadampa lineages founded Ganden () monastery from which the new tradition, Gandenpa takes its name. The Gandenpa was later changed into Gelugpa ( ) tradition. During the time of the Noble Brothers many of these oral teachings were
14

For Atisas biography, please see: bka.gdams.glegs.bam.pha.chos. The Full Tibetan title is: (Silling: tsho dn mi rig pe n khang, 1993). Kadam Legbam is available in two volumes, the one which contains the biographies of Atisa and his gurus is pha ch, the full Tibetan title already given. The other volume which contains the biographies of Atisas main disciple om tnpa and other disciples is called bu ch. The full Tibetan title is: 15 In studying these root lines, no fundamental difference is found between them and the Seven-Point Mind Training practice authored by Chekawa. So it can be asserted that Chekawa didnt actually write all the lines of the SevenPoint Mind Training in the sense of an author composing his own original work. He just reorganized and commented on these root lines orally transmitted by Ata into seven systematic categories which came to be called the Seven-Point Mind Training Practice. 16 Four Divinities () are kyamuni Buddha (), Avalokitevara (), Tr () and Acala ( ). Three Piakas () are Stra (), Abhidharma () and Vinaya () ().
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collected together and compiled into the text Stages of the Doctrine (). Lojong tshog she ma narrates that when Ata was alive, Lam rim was transmitted publicly, but he transmitted the practice of exchange of self with others under the seal of secrecy to Dromtnpa only. Dromtnpa also transmitted this teaching exclusively to Geshe Potowa who in turn transmitted them to Geshe Langri Thangpa (), who composed Eight Verses of Mind Training ( ) 17 and transmitted it to Geshe Sharawa () and through him to Geshe Chekawa () (1102-1176 CE). Geshe Chekawa revealed the secret teachings of Lojong in public by publicizing for the first time the Seven Point Mind Training (). According to Nam kha pel (), who composed Mind Training like the Rays of Sun (), Chekawa transmitted this teaching to Se chil bu Chkyi Gyaltsen () who wrote a commentary on Chekawas Seven Point Mind Training Practice. He in turn gave the Lojong teachings to Lhachenpo Lung gi Wangchuk () (1158-1232) and others. Later, many different realized masters composed commentaries and their own lojong texts. One of them was the Kadampa master Nglch thogme sangpo () (1295-1369) who composed the masterpiece Lojong texts called Thirty Seven Practices of the Buddhas Sons (). In this way, eventually the lineage of Lojong descended down to Ram pa Lha ding pa () from whom Tsong Khapa () received this teaching.18 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 () (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 (). Among the four Tibetan Buddhist traditions (), the Lojong teachings could have equal impact on other Buddhist traditions as well, like the followers of the old Buddhist tradition () Sakya (), Kagy (). In Nyingmapa, the famous text that teaches Ngno practice () is Venerable Pel Rinpoches kn sang lame helung ( ) represent a basic text of Lojong teachings that continues to enjoy great popularity. Similarly the Sakya tradition is also enriched with its own lojong teachings called Parting from
17

The Tibetan text reads:

(di jo w ge she tb pa men pa la ma nang.

kho wo la di nang wa ji tar la: h pe. nge khy ma yin pa la ten sa ma nye pa yin sung ke. ge she tn pe kyang po to wa ma yin pa la ma nang. sha ra wa dang. lang ri thang pa le hen la nang wa me.) See: Gyalchok and Gyaltsen (comp.), op cit. f.n. 12. p.203.
18

Brian Beresford (tr.), Mind Training like the Rays of the Sun, (Dharamshala: Library of Tibetan Works and Archives, 1992), p. 14. Hortn 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 Khapas collected Works Nam kha Pels name is often mentioned as the scribe. Thats why he concludes that Mind Training Like the Rays of the Sun is something like a transcription of Tsong kha-pas oral explation.
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Four Attachments ()19 said to have been transmitted by Bodhisattva Majur. For the commentary, the Sakya masters inherited the Atas teaching of exchange of self with others. Similarly the Kagy master Gampopa () was Kadampa master before he met Milarepa ( ), one of the founders of the Kagy tradition. So naturally, he integrated the Kadampa teachings into the Kagy teachings of Mahmudr to form a new tradition called akpo Kagy (). The example of this integration is the famous kagy Lamrim and Lojong text The Jewel Ornament of Liberation (). The subsequent masters of all the four sects also continued to write commentaries on the Lojong texts. They were Nyingmapa/Kagypa Eclectic () Jamyang khyentse wang po () (1820-1892) and Jamgn Kntrul Lodr Thaye () (1813-1899). In this way, they were integrated into all four Tibetan Buddhist Schools. The Lojong texts were brought together into the anthology A Hundred Texts on Training the Mind (). Now in the corpus of Tibetan Literature, Lojong forms a separate genre for there are numerous and diverse Lojong texts and commentaries. So rightly it can be said that the Lojong teachings are the mirror of Tibetan Buddhism. Because of them, it is still able to retain the original essence of the teaching of kyamuni Buddha himself.

LITERARY SOURCES OF THE LOJONG PRACTICE The Mahyna stras which stand out as the primary sources of Lojong teachings, those singled out are the kagarbha Stra, Vimalakrtinirdea stra, Akayamati Paripcch Stra, Gaavyha stra, Majurbuddhaketravyhlakra stra and so forth. These are just a few Stras among many that substantiate the Lojong Practice. After Buddhas parinirva, the Mahyna teachings began to flourish only after the 2nd century with the advent of crya Ngrjuna who not only retrieved the hidden prajpramit stra of the second turning, but also propagated it in a simple terms by propounding the Middle way philosophy. Later in the 4th century, the teachings of third turning reappeared and was propagated by crya Asaga and his
19

The Tibetan verse is : (tshe di la hen na ch pa min. kham sum la hen na nge jung min. dag dn la hen na jang sem min. dzin pa jung na ta wa min.) The verse can be translated into English as : If (you) have attachment to this life, (you) are not a dharma practitioner. If (you) have attachment to three realms, (you) have no renunciation. If (you) have attachment to self-interest, (you) have no Bodhicitta. If grasping arises, there is no view. This four lines were received by Sachen Knga yingpo ( ) from Bodhisattva Majur directly. Je Tsong khapa also had a direct revelation of Bodhisattva Majur from whom he also received exactly the same teaching which he outlined into three vital points also known as Three Principle Paths () viz. 1. Renunciation (), 2. Bodhicitta () and 3. Correct view of emptiness ( ). Renunciation concerns the first two lines while, Bodhicitta and correct view of emptiness concern the third and the last line of the parting from the four attachment. This constitutes the foundation of the Lamrim teaching.
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brother Vasubandhu. They explained it by propounding the Yogcra, Cittamtra or Vijnavda philosophy. So the Mahyna teachings reappeared and developed into two systems, Madhyamaka and Yogcra. So the practice of generating Bodhicitta also developed under these two traditions. The Madhyamaka lineage is also known as the profound lineage (). The main scriptural sources for the Bodhicitta or Lojong practice in this lineage are Ngrjunas Ratnval, ntidevas Bodhicaryvatra, iksamuccaya, Candrakrtis Madhyamakvatra and so on. The Yogacra tradition is also known as the vast lineage () which takes into account the role of cause and effect or Karma and its result as well while explaining wisdom. The main scriptural sources for Lojong practice in this lineage are Mahynastrlakra, Abhisamaylakra, two of the Five Texts of Bodhisattva Maitreya () 20, Asagas Bodhisattvabhmi and so forth.

THE CHIEF FEATURES OF THE LOJONG PRACTICE Almost all the teachings of the Buddha are directly or indirectly connected with training of the mind. Thats why in Tibetan, Buddhism is called the Insiders Dharma () as opposed to all other religious systems of the world which are known as the Outsiders Dharma () that somehow rely on the external almighty called God who according to them is solely responsible for beings suffering and happiness. But this is not the case in Buddhism which teaches that the mind of sentient beings, not the God is responsible for their happiness and sorrow. Because the mind propels both the body and the speech in doing actions which lead to suffering or happiness.21 So without training the mind, no matter whatever happy one may be physically, that is still the worldly happiness which is bound to turn into suffering sooner or later. Here training the mind is to liberate itself from the self-grasping which is the main cause of suffering. As already explained, Lojong is a fundamental Mahyna Buddhist practice which
20

Also called the Five Dharmas of Maitreya. The name was given to the group of treatises written by rya Asaga after hearing the teachings contained in them directly from Bodhisattva Maitreya. The five treatises are : 1. abhisamaylakra ( ngn par tog pe gyen), 2. mahyna strlakra ( theg pa chempo do dehi gyen), 3. madhyntavibhaga ( dang tha: nam par je pa), 4. dharmadharmatvibhaga ( ch dang ch nyi nam par je pa), 5. mahynottaratantra stra ( theg pa chenpo gy la me ten c) 21 The Lord Buddha says, Mind precedes all phenomena. Mind is their master and mind-made are they. If with a corrupted mind one should either speak or act, suffering follows caused by that, as does the wheel the oxs hoof. [1:1]. Mind precedes all phenomena. Mind is their master and mind-made are they. If with a clean mind one should either speak or act, happiness follows caused by that, as ones shadow which never departs.[1:2]. The Pli verses are: manopubbagam dhamm manoseh manomay. manas ce paduhena bhsati v karot v. tatona dukkhamanveti cakkava vahato pada ||1|| manopubbagam dhamm manoseh manomay. manas ce pasannena bhsati v karoti v. tatona sukhamanveti chyva anapyin ||2||. Yamakavaggo: Dhammapada
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replaces the mind of self-grasping () with a boundless compassion () and Bodhicitta. Thats 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. The following chief features are helpful for understanding Lojong in a much better way. 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 deity Yamntaka is directed to destroy this demon as can be found in the verse of Wheel of Sharp Weapon by Dharmarakita. 22 Brian Beresford notes that while the door to the Mahyna 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.23 Hence Lojong is said to be a direct practice to confront the egotistical attitude which remains engrained in ones 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 ones selfish and heedless minds because the self is interchanged with others in the practice. This exchange of self with others is well reflected in ntidevas in Bodhicaryvatra:
All those who are unhappy in the world are so as a result of their desire for their own happiness. All those who are happy in the world are so as a result of their desire for the happiness of others.129. 24

One, who does not exchange his own happiness for the suffering of others, surely does not achieve Buddhahood. How could one find happiness even in the cycle of existence? 131. 25
22

The verse is : (khu cig khu cig ho wo shinje she. gyob cig gyob cig a dag nying la nn. phung che tog pe go la chem se chem. a dag she me nying la m ra ya.). Knchog etal. (comp.), op cit. f.n. 12, p. 85 23 Beresford, op cit. f.n. 18, p. xi 24 The verse is : ye kecid dukhit loke sarve te svasukhecchy | ye kecit sukhit loke sarve tenyasukhecchy ||129||. P. L. Vaidya, ntidevaviracita Bodhicaryvatra Prajkaramativiracitay Pajikkhyavykysahita, (Darbhanga: Mithila Institute, 1960). p. 163 25 The verse is: na nmasdhya buddhatva sasrepi kuta sukham | svasukhasynyadukhena parivartamakurvata ||131||. Ibid.
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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 ntideva, 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 peoples 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. So, according to ntideva, most people in the world have this type of attitude. One cannot get rid of suffering unless one has such kind of attitude that boosts up I, me and mine, the egotistic attitude just as one cannot stop being burned unless he stays away from the fire. 26
To free myself from harm And others from their sufferings, Let me give myself away, And cherish others as I love myself Take otherslower, higher, equalas yourself; Identify yourself as other. Then, without another thought Experience envy, pride, and rivalry. 27

In the above two verses, ntideva 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 ntideva. Cherishing other sentient beings as our own mothers. In this world of sheer selfishness, this seems to be extremely difficult practice. For that one needs to cultivate equanimity () first towards all sentient beings. It hints at peoples 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 egograsping (). Then the attitude of thinking of all sentient beings as being ones own mother () is developed. This awareness of mother sentient beings, is a reminder of viewing
26

The verse is: tmnamaparityajya dukha tyaktu na akyate | yathgnimaparityajya dha tyaktu na akyate ||135||. Ibid. 27 The verse is: tasmtsvadukhantyartha paradukhaamya ca | dadmyanyebhya tmna parn grihmi ctmavat ||136|| hndivtmat ktv paratvamapi ctmani | bhvayery ca mna ca nirvikalpena cetas || 140 || Bodhicaryvatra, Chapter 8. ||135||. Ibid.
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all sentient beings as ones own mothers in his or her past lives. This practice presupposes the understanding and belief of the universal law of Karma and its effect and rebirth. Then their kindness as mothers are recollected (). The Buddhist law of karma and rebirth teaches that every sentient being has become ones 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 ones 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. As one understands this, 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 () 28 , 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 sasra. 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 Immaculate love and compassion () for sentient beings are generated. This immaculate love encourages him or her 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 (). The following Lojong verse by Nglchu Thogme Zangpo reveals such kind of exceptional thought:
What's the point of personal happiness when every mother so affectionate to me from beginningless time is suffering? Thus, in order to liberate infinite numbers of sentient beings, generating bodhicitta is the practice of a bodhisattva. 29

Langri Thangpas exceptional thought to practice exchange of self with others is well reflected in the 7th verse of his Eight Verses on Training Mind:
In brief, may I offer both directly and indirectly all happiness and benefit to all beings, my mothers, and secretly take upon myself all of their harmful actions and suffering. 30

28

Skt: pacabia : 1. Passion (rga; ), 2. Hatred (dvea; ), 3. Delusion (moha; ), 4. Pride (mada; ), 5. Envy (mtsarya; ). 29 The verse is : (thog me d ne dag la tse wa cen. ma nam dug na rang de ci hig ja. de chyir tha ye sem ce el je chyir. jangchub sem kye gyel se lag len yin). The 10th verse of the Thirty Seven Practice of Buddhas Son by Nglchu Thogme Zangpo.
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So one of the chief features of the Lojong practice is the acceptance of all sentient beings as ones mother which 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. Transforming adversity into 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: When the world and its inhabitants are full of negativity, transform adverse conditions into the path of enlightenment31They use suffering as a powerful tool to practice the path. Thus, it goes without saying that Lojong is part and parcel of Mahyna Buddhism because the key goal of mind training is the total transformation of ones 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 ones 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. Tibets most favourite yog Milarepa also underwent unbearable adverse circumstances and privations in his prime youth so much so that those who go through his life-story cannot help shedding tears of sorrow. But instead of becoming distraught, he developed unflinching renunciation from all the samsaric activities and following his Guru Marpa Lotsawas instructions, meditated in the forlorn caves with one pointed zeal and ultimately attained the great bliss of nirvana. He took the suffering as an aid to dharma practice. Thats why instead of cursing his evil-doers, he thanked them heartily saying:
If I do not have somebody who hates me, with whom shall I practice my patience. Should I die tonight, what is the use of all my properties, all my belongings? Patience is the most powerful practice for the attainment of enlightenment. My aunt (who inflicted on me such an unbearable suffering) is a catalyst for my Dharma practice. It is due to my uncle and

30

The verse is : (dor na ng dang du:ngel kn. phen de ma nam kn la bl. ma yi n dang du:ngel kn. sang we dag la len par shog). The 7th verse of the Eight Verses of Mind Training by Langri Thangpa. 31 The verse is : (n c dig pe gang we tshe. kyen ngen jangchub lam dubgyur). This is the one of the lines in the third point of Seven Points of Mind Training, i.e. Taking adverse conditions onto the path of enlightenment ().
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aunts that I am now following the Dharma path. I am extremely grateful to them. I, in return for their kindness, constantly pray if they may attain enlightenment. 32

This is an example of the real transformation of suffering into the path to Enlightenment. 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, ntideva says:
Whoever wants to save himself and others quickly should practice the holy secret of exhanging self and others.33

Here holy refers to the most sacred kind of practice, here that of exchanging self with others. According to ntideva, 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.34 As Lama Zopa Rinpoche ( ) 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. 35 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 ones 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

32

The text reads:

See: Tsang yn Heruka r pe gyen cen, nal jyor gyi wangchug chen po jetsn mila re pe nam thar. tharpa dang tham ce khyen pe lam tn he ja wa.(Kathmandu: Shree Gautam Buddha Vihara, 2006), pp. 155-156 33 The original verse is: tmna cparacaiva ya ghra trtumicchati | sa caretpama guhya partmaparivartanam || 120 ||. Vaidya, op cit. f.n. 8, p.162. 34 Sopa, op cit. f.n. 4, pp. 47-48. 35 Lama Zopa Rinpoche, Transforming Problems into Happiness, (Boston: Wisdom Publications, 1993), p. 1.
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alternately. These should ride the Breath.36 This is called Tong len () practice in Tibetan. The reference to this practice can be found in Ratnval, a text by Ngrjuna :
May others sins ripen for me, And all my virtues for them37

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. Ven. Sgyal Rinpoche () has described Tonglen practice at depth in his book, Tibetan Book of Living and Dying. He has presented the steps for the Tonglen practice, emphasizing the importance of this practice to dying persons in the hospice environment.38 As elucidated by Geshe Kel Shang Gyatso (), 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.39 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.40 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 teachings because they in themselves are said to be the essential Buddhist teachings to lead one to supreme Enlightenment. In Tibetan, the term Buddhism is known as nang pe ch meaning the dharma of
36

The root verse is : (tonglen nyi po pe mar jang. de nyi lung la kyn par jya). These two maxims are in the second point of Seven Points of Mind Training, i.e. Training in the awakening mind, the main practice (). 37 The original verse is: te ppa ma]yi pacye[n] macchubha teu ckhilam || 484 || Ratnval. Michael Hann (ed.), Ngrjunas Ratnval, (Bonn: Indica et Tibetica Verlag, 1982), p. 160. 38 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 Tertn Sogyal, a teacher to the thirteenth Dalai Lama, by Jamyang Khyentse Chkyi Lodr, 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.. 39 Geshe Kelsang Gyatso, Meaningful to Behold, (Cumbria: Wisdom Publications, 1990), p. 249 40 Sogyal, op cit, f.n. 38. pp. 207-209.
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the insiders. All the rituals, philosophical sophistries and so on are futile if with trained mind one doesnt commit evil deeds and practice wholesome deeds of working for the benefit of all sentient beings. So in short, even if kyamuni Buddha taught 84000 dharma aggregates (Skt: catursti dharmaskandha; Tib: )41 his Lojong teachings are reflected in these three crucial essential lines only:
Dont commit any evil deeds Accomplish all the wholesome deeds Tame your mind. This is the Buddhas Teaching.42

So the teaching of Lord Buddha is very simple and straightforward. But it is equally difficult to put them into practice. Today, it is imperative that one should understand and practice the essence of teachings which are no more than what are given above. 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 ones 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 mahmudr either. Thats 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 doesnt have complicated structure. The lines or verses are so beautifully designed that one can easily remember them when they face adverse circumstance in
41

According to Illuminator Dictionary, the Buddha taught eighty four thousand dharma doors i.e. eighty four thousand specific teachings, each of which is a way the complete understanding of reality. In the sutras it is stated that the Buddha taught eight-four thousand because there are eight-four thousand coarse and subtle afflictions (skt: klea; Tib: ) to be overcome i.e., each of the eight-four thousand is an opponent to an affliction. In the tantras, the eighty-four thousand are equated with the eight-four thousand impure winds coursing through the eight-four thousand channels that make up the subtle body, i.e., the afflictions. 42 sabbappassa akaraa kulassa upasampad. sacittapariyodapana, eta buddhna ssana ||5|| buddhavaggo:Dhammapada. Dhammapada is the crucial text for Buddhist practitioners whether they be rvakaynists or Mahynists. As such, we can find Dhammapada in Tibetan version as well which translates this extremely crucial verse as follows:
The Lojong Practice: An Essence of Mahyna Buddhism - 15

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 ones daily contemplations. Elimination of eight worldly concerns Another noteworthy feature of Lojong practice is that the Lojong practitioner are said to be able to remain peacefully without hope and fear, even at the time of death, because they have a strong renunciation from eight worldly concerns43 and all they do is just the Dharma practice, nothing other than that. 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. The Lojong teachings preliminary and indispensable requirement for the Dharma practitioner is to sincerely and constantly practice Four Mind Changing ( 44 ) which causes him or her to develop a strong renunciation from the worldly activities of sasra and a strong desire to practice the Dharma without wasting a single second. This brings us to mind the one of the eight verses of Training Mind by Langri Thangpa, May all this remain undefiled by the stains of the eight mundane concerns and may I, recognizing all things as illusion, devoid of clinging, be released from bondage 45 Those who take up the retreat are taught to practice Lojong teachings by their retreat masters. In order to generate strong renunciation from all of the eight worldly concerns, the Tibetan Buddhist masters usually instruct their disciple to follow the example of Milarepa who was one of the greatest Lojong practitioners himself. In his inconceivably rigorous practice, he frequently strongly warns himself: I must practice at White Horse Tooth Cliff ( a cave in the forlorn mountain in Tibet) day and

43

The eight worldly concerns (Skt: aalokadharma; Tib: ) are the ordinary human reactions to gain (lbha, ) and loss (albha, ), fame (yaa, ) and infamy (ayaa, ), praise (prasas, ) and blame (nind, ), pleasure (sukha, ) and pain (dukha, ) 1. gain (lbha, ), 2. loss, 3. fame (yasa, ), They are a group of four pairs of opposites which the Buddha said were all worldly approaches that only led to further worldly engagement and which hence were to be eschewed. In each pair there is one thing that beings all try to obtain and its opposite which they all try to avoid. The sentient beings become elated when there is a small benefit (to his ego) and depressed when there is a small harm (to his ego). These is eight worldly concerns. There is a separate sutta about the eight worldly concerns in Pali called Atthalokadhamma Sutta. Narada Mahathera (tr.), Atthalokadhamma Sutta (The Eight Worldly Conditions). This is the online version available at http://www.zhaxizhuoma.net/DHARMA/ Tripitaka/Atthalokadhamma.html 44 The four are called 1) precious human body with freedom and connection difficult to obtain (Skt: kaasampada sabalita durlabha manuya arra; Tib: ); 2) impermanence and death (Skt: anitya eva mtyu; Tib: ); 3) karma, cause and effect (Skt: karma, hetu eva phala; Tib: ); 4) disadvantages of cyclic existence (Skt: ssrika doa; Tib: ). 45 The verse is : (de dag kn kyang ch gye kyi. tog pe i me ma bag shing. ch kn gyu mar she pe l. hen me ching wa le l shog). The 8th verse of the Eight Verses of Mind Training by Langri Thangpa.
The Lojong Practice: An Essence of Mahyna Buddhism - 16

night even if it costs my life. If I even think of the eight worldly concerns, I will commit suicide.46 Such should, the Tibetan Buddhist master says, be the commitment. Measuring Rod of ones 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 Chekawas 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. As the Seven Point Mind training practice suggests, .....Always maintain only a joyful mind. If this can be done even when distracted, you are trained. 47 Although a person is an expert ritualist, is an erudite scholar of Buddhist philosophy and text, has a great following as a teacher so much so that people bow to him, calls himself a Vajrayanist but if he has selfish motives, due to resentment takes revenge on others by blocking his progress, cast aspersion on and deceive others and commit all sorts of evil deeds in the name of dharma, no matter whatever he claims himself to be, but actually he is not a Buddhist at all because he is still under the sway of ego-grasping. There is no renunciation in his motivation. So just if what has been studied and reflected upon is not put to actual practice, then merely becoming a learned Buddhist scholar and ritualists do not make sense. If so, he or she is not a Buddhist in the strictest sense of word. This is reflected in Chekawas 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.48 So the instruction of Lojong teachings is to practice Buddhist teaching right now when there is a time unless it is too late in the future when one has a precious human body. The the Lojong teaching teaches that without further distraction, one shuld focus on his or her spiritual practice. For that it is taught:
Even if you are prosperious like the gods,
46

(nga ag kar ta sor shi ma shi dang yin tshen me par ub pa je g ch gye kyi nang wa shar ceb ne shi d.). Heruka, op cit. f.n. 32. p.141 47 The verse is : (yi de ba hig gyn du ten. yeng kyang thub na jong pa yin). This is the two lines in the fifth point of Seven Points of Mind Training, i.e. Measurement of having trained the mind ( ). 48 Allan Wallace, A Passage from Solitude: Training the Mind in a Life Embracing the World (New York: Snow Lion Publications, 1992), p. 137 : (yi de ba hig gyn du ten. yeng kyang thub na jong pa yin). This is the two lines in the fifth point of Seven Points of Mind Training, i.e. Measurement of having trained the mind (). The Lojong Practice: An Essence of Mahyna Buddhism - 17

Pray do not be conceited. Even if you become as destitute as a hungry ghost, Pray do not be disheartened. 49

Those who can live upto what the above verse instruct are said to be the actual Buddhist practitioner. Apart from that, 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 fearlessly through the Lojong practice. This is a result and measurement of having practiced Lojong. Thats 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. 50

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 synonymous with Buddha Nature. It is a common Buddhist assertion that sentient beings mistaken view of the way things exist is the source of their sufferings. Mahyna teachings say that everything is empty of its inherent character (Skt: nyat ; Tib: ) the fault lies in viewing things as being truly existent. The mind training teachings contain the advice to view all phenomena as illusions. Here are some of the examples that show how ultimate Bodhicitta is practiced in the Lojong teaching: 1. Train to view all phenomena as dreamlike. Examine the nature of the unborn awareness. The remedy, too, is freed in its own place. Place your mind on the the basis-of-all, the actual path. In the intervals be a conjurer of illusions. 51 Since the Lojong teachings are underpinned by both
49

Hann, op cit. f.n. 37, p. 78. Micheal Hann has retrieved and translated fragments of original Sanskrit text of Ratnvali against Tibetan. But this particular verse is missing in his translation as well. So Tibetan translation is given here : (lha yi phn sum tshog pe kyang. kheng pa nyi du mi ja la. yi dag hin du ul wa yi. gy pe kyang hum mi ja.). This verse from Ngrjunas Ratnval () by Se chilbu chkyi gyeltsen while giving his commentary on the Seven Points of Mind Training. p. 73 50 The verse is : (rang gi m pa mang we gy. du: ngel tam ngen khye se ne. dag dzin dl we dam ngag h. da ni shi yang mi gy do.). The concluding verse of the Seven Point of Mind Training by Geshe Chekawa. 51 (ch nam mi lam ta bu sam. ma kye rig pe shi la ce. nyen po nyi kyang rang sar ol. ngo wo kn hii gnang la hag. thn tsham gyu me kye bu ja). The second point of Seven Points of Mind Training, Training in the awakening mind, the main practice ( ).
The Lojong Practice: An Essence of Mahyna Buddhism - 18

wisdom (ultimate Bodhicitta) and compassion (relative Bodhicitta), it can be rightly said to be the essence of all Buddhist practices. CONCLUSION Buddhism teaches that mind is a principal factor that causes happiness or suffering. It is true that science and technology has significantly made peoples life much more comfortable than before. Now that people have all kinds of gadget that make their lives easy and comfortable. They are becoming more and more materialistic while keeping themselves away from the mental wellbeing. Majority of the worlds population work for their own material wellbeing only while only a few percentage focuss on the mental welbeing as well. But what they have achieved by being overly materialistic like that, nothing other than mental depression, sorrow, suffering and so forth. This is an indisputable truth. Nowadays, people continue to face inconceivable number of problems which were even unheard of before. The incurable fatal diseases like Cancer, Birdflu, Swineflu, Aids also are among the inevitable ones now. These are all the tangible outcomes of materialism. In the most developed countries, the rate of suicide and violence is increasing day by day. The longer the people specially the young people are keeping distince from these spiritual matters, the more they are subject to depressions that invariably lead them to committing suicide and becoming addicted to alcohol. Just recently, there is a macabre Tsunami, earthquake and explosion of Nuclear power radiation in Japan. This has devastated even the powerful and developed country like Japan. Internecine wars are waged among the religious fanatics. The result is loss of many innocent lives, and never ending animosity. Even if a country tries its best to end the terrorism from the world through weapons by killing people what it thinks are terrorists. But this seems to aggravate the terrorism all the more. Therefore, today people live in constant fear of the threat of nuclear destruction, and wars waged for petty ends, forgetting all the ideals of humanity, because there is hatred everywhere. When one watches TV, reads newspaper or listen to the radio, he or she is daily confronted with tragic news of violence, wars and so on. It is clear that life is not secure. Peoples basic human problems have remained the same for millennia. Hence, it cannot be concluded that scientific advancement and material wellbeing are the sole means to happiness, either psychological or physical. Since suffering, mishaps, mental torture are the inevitable things people in the world are now undergoing no matter however rich they are, whatever developed nations they feel proud to be citizens of, the only solution is to 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. So the message of Lojong is that it must be eradicated by the constant practice of thought transformation or Lojong. In other words, the
The Lojong Practice: An Essence of Mahyna Buddhism - 19

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 worlds 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 At Dpakara rjna. 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. As His Holiness the 14th Dalai Lama always says that even if people are of different religious background, that doesn't matter and that if they can pacify your mind and fill it with compassion and mutual brotherhood, that is the most important thing. So, just becoming Buddhist by birth or Buddhist scholar or ritualists doesnt make a person the real Buddhist practitioner. The real Buddhist practitioner is that person who practice the Lojong teachings, no matter whether he is a by-birth-Buddhist or a scholar or not. Buddhas teachings are for all sentient beings irrespective of whether they are Hindus, Muslims, Christian and so on. In this way, Lojong practice is also for everybody who really wants to be free from all kinds of ego-bred suffering and who wants a happy and peaceful world. Therefore 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 through this article as well. May all beings be happy

BIBLIOGRAPHY
Pli & Sanskrit Sources: Hann, Michael (ed.) Ngrjunas Ratnval. Bonn: Indica et Tibetica Verlag, 1982. Mahthero, Ven. Weragoda Sarada, Treasury of Truth: Illustrated Dhammapada, (Singapore: Ven. Weragoda Sarada Mahathero, 1993. (Printed by The Corporate Body of the Buddha Educational Foundation, Taipei, Taiwan) Vaidya, P. L. (ed.) ntidevaviracita bodhicaryvatra | prajkaramativiracitay pajikkhyavykhyay sabalita. Darbhanga: The Mithila Institute, 1960.
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Tripathi, Ram Shankar (ed.), prajpra-mitopadeastre crya haribhadraviracit abhisamaylakravtti sphurth, (Sarnath: Central Institute of Tibetan Higher Studies, 1921)

Tibetan Sources: (she rab kyi pha rl tu chin pe menga: gi ten c gnn tog pe gyen kyi el pa n sel hu so||) [jo worje pelden a ti she nam thar ka: dam pha ch he ja wa hu so] (Silling: tsho dn mi rig pe n khang, 1993). This is a Fathers section of Kadam legbam. [jo worje pelden a ti she nam thar ka: dam pha ch he ja wa hu so] (Silling: tsho dn mi rig pe n khang, 1993). This is a Sons section of Kadam legbam. Gampopa, (dam ch yi hin gyi norbu tharpa rin po chehi gyen), in a Pecha format. The full title is: (dam ch yi hin gyi norbu tharpa rin po chehi gyen he ja wa ka: cha chu wo nyi kyi theg pa chempohi lam rim gyi she pa hug so) (ka dam pe ge she lang ri thang pa dorje sengye dze pe lojong tshig gye ma hu so). (ka dam pe ge she chekawa yeshe dorjye dze pe theg pa chen po lojong dn dn me tsa wa hu so). (ngl chu gyel se thog me sang p dze pe gyel se lag len so dn ma hu so). (jang sem hn nu gyel chog dang m chen kn chog gyel tshen chog ig dze pe thegpa chenpo lojong gyatsa. Montreal: Institute of Tibetan Classics, 2004. (nal jyor gyi wangchug chen po jetsn mila re pe nam thar. tharpa dang tham ce khyen pe lam tn he ja wa.) Montreal: Institute of Tibetan Classics, 2004. (G Lotsawa hn nu Pel gyi dze pe deb ther ngn po.) Montreal: Institute of Tibetan Classics, 2004.
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English and Nepali Sources: Beresford, Brian (tr.), Mind Training like the Rays of the Sun. Dharamshala: Library of Tibetan Works and Archives, 1992. Dhargyey, Geshe Ngawang Tibetan Tradition of Mental Development. Dharamsala: Library of Tibetan works and Archives. Gyatso, Geshe Kelsang Meaningful to Behold. Cumbria: Wisdom Publications, 1990. Jinpa, Thubten, (tr.) Mind Training: The Great Collection. Boston: Wisdom Publications, 2006 Powers John Wisdom of Buddha: The Sadhinirmocana Mahyna Stra. Berkeley: Dharma Publishing, 1995 Rinpoche, Lama Zopa Transforming Problems into Happiness. Boston: Wisdom Publications, 1993. Rinpoche, Sogyal The Tibetan Book of Living and Dying. London: Rider, 1988. Sopa, Geshe Lhundup Peacock in the Poison Grove: Two Buddhist Texts on Training the Mind. Boston: Wisdom Publications, 2001 Wallace, Allan A Passage from Solitude: Training the Mind in a Life Embracing the World. New York: Snow Lion Publications, 1992.

Digital and Internet Sources: Mahathera, Narada (tr.), Atthalokadhamma Sutta (The Eight Worldly Conditions). This is the online version available at http://www.zhaxizhuoma.net/DHARMA/Tripitaka/Atthalokadhamma.html Tony Duff, The Illuminator Tibetan-English Encyclopaedic Dictionary. Electronic version 5.12, January 6th, 2006.

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