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The Practice of Lojong: Cultivating Compassion through Training the Mind
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The Practice of Lojong: Cultivating Compassion through Training the Mind

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4.41  ·  Rating details ·  143 Ratings  ·  13 Reviews
For many centuries Indian and Tibetan Buddhists have employed this collection of pithy, penetrating Dharma slogans to develop compassion, equanimity, lovingkindness, and joy for others. Known as the lojong—or mind-training—teachings, these slogans have been the subject of deep study, contemplation, and commentary by many great masters.

In this volume, Traleg Kyabgon offers
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Paperback, 320 pages
Published April 10th 2007 by Shambhala
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Mark Gelula
Apr 03, 2009 rated it it was amazing
I read Traleg Kyabgon's commentary along with my reading of the actual root text in translation by Ken Wilbur. I love Kyabgon's approach: direct, clear and fully cognizant of the modern Western life-style. Yet Kyabgon does not depart from the intentions of the root teaching. He is adamant about our taking it as it was intended. Every age is one of difficulties, surrounded by Samsara and the mind training here is what is necessary for us to cultivate Bothichitta, for the sake of others.
Eugene Pustoshkin
This is a wonderful introduction into a practical system for training the mind, cultivating attitudes that generate auspicious factors for awakening and liberation of personal awareness. The explanations are concise, well-written, and alluding to contemporary terms and understandings. One may enter into a profound state spontaneously just by reading the slogans of the lojong practice and the explanations. Very grounded in literature and complex understanding of the tradition, written by a true m ...more
David Wu
Aug 05, 2016 rated it liked it
"The lojong teachings use the analogy of an archer to illustrate this point. People often think focusing on the target is the most important thing for hitting git with precision, but any accomplished archer knows it's actually our posture, the way we hold the bow, and how we position the arrow that will determine the accuracy of our shot. We'll never hit the mark if we focus solely on the target and ignore our posture and technique."
Tim Domagalski
Aug 18, 2008 rated it it was amazing
Recommends it for: all spiritual minded people
great book on meditation but I had to read it three times in order to fully understand it
Whitaker
Dec 10, 2010 rated it really liked it
A really great book shows us how everything is great and worth to die for
Juan
Jul 25, 2017 rated it it was amazing
One of the few books I am drawn to read again, and again.
Betty
Mar 21, 2017 rated it it was amazing
A beautifully written book about the practice of lojong. A very intelligent, insightful, and easy to read book about this important and powerful Buddhist practice.
Eric
Oct 08, 2008 rated it did not like it
Couldn't really get into this one. Some practical tips and explanation of the slogans of lojong, but wasn't convincing philosophically. Spent lots of time citing scholars, that wasn't compelling for me. I had the most trouble with the section on regarding "all phenomena as dreams", I'm not convinced that the concept of emptiness leads not to nihlism but to compassion. I'm having an easier time with Start Where You Are by Pema Chodron
Christopher
Jan 16, 2012 rated it it was amazing
This is a great book on Lojong, it is one I will reread often. A friend loaned me his copy but I bought my own before finishing.
me
Apr 09, 2015 rated it really liked it
Shelves: buddhism
I am reconsidering my review of this
Khenpo Gurudas
Nov 15, 2012 rated it it was amazing
Shelves: buddhism


This is the quintessential resource for Westerners to study and practice Lojong, and is what I use as a companion text for my book, Seven-pointed Mind Training.
Karen Lorenz
Jan 06, 2011 rated it it was amazing
Classic Tibetan Buddhist Philosophy and practice text. It's a great resource for training in 'Giving and Taking'. Draws on Atisha, Shantideva and others.
Niheala Reeves
Feb 25, 2013 rated it really liked it
We are doing this book for the KTC book club study. Just started last week, we meet on Monday at 7:00 p. m. at Traviana coffee house at 5th and High st in Columbus, OH.
Join Us!
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Traleg Kyabgon Rinpoche (1955–2012) was the ninth incarnation of the Traleg tulku line, a line of high lamas in the Kagyu lineage of Vajrayana. He was a pioneer in bringing Tibetan Buddhism to Australia.

Traleg Rinpoche was born in 1955 in Kham (Eastern Tibet), and two years later was recognized by HH 16th Gyalwa Karmapa as the ninth incarnation of the Traleg Tulkus and enthroned as the Abbot of t
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“Karmic Cause and Effect It is very important to contemplate the connection between our mental states and our actions. Our karmic patterns are formed and sustained by the intentional actions of the “three gates” of body, speech, and mind—everything we do, say, or think with volitional intention. Our actions and reactions form the cause and effect of action (Skt. karma; Tib. las) that in turn determines the kinds of experiences we have. As such, our mind has the potential to transport us to elevated states of existence or to plunge us into demeaning states of confusion and anguish. Our actions are not like footprints left on water; they leave imprints in our minds, the consequences of which will invariably manifest unless we can somehow nullify them. As the thirteenth Karmapa, Dudul Dorje (1733–97) states: In the empty dwelling place of confusion, Desire is unchanging, marked on the mind Like an etching on rock.13 The thoughts and emotions we experience and the attitudes and beliefs we hold all help to mold our character and dispositions and the kind of people we become. Conditioned existence is characterized by delusions, defilements, confusions, and disturbances of all kinds. We have to ask ourselves why we experience so much pain, while our pleasures are so ephemeral and transient. The answer is that these are the karmic fruits of our negative actions (Skt. papa-karma; Tib. sdig pa’i las). Jamgön Kongtrül says: The result of wholesome action is happiness; the result of unwholesome action is suffering, and nothing else. These results are not interchangeable: when you plant buckwheat, you get buckwheat; when you plant barley, you get barley.14 This cycle of cause and effect continues relentlessly, unless we embark on a virtuous spiritual path and learn to reverse this process by performing wholesome actions (Skt. kusala-karma; Tib. dge ba’i las). It is our intentions that determine whether an action is wholesome or unwholesome, and therefore it is our intentions that will dictate the quality of our future experiences. We have to think of karmic cause and effect in the following terms: “My current suffering is due to the negative actions, attitudes, thoughts, and emotions I performed in the past, and whatever I think, say, and do now will determine what I experience and become in the future. So from now on, I will contemplate the truth of karma, and pursue my spiritual practices with enthusiasm and positive intentions.” 0 likes
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