頁面 "Five skandhas 五蘊" 與 "Seven Points of Mind Training 修心七要" 間的差異

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[[Image:Skandhas.JPG|frame|People in a boat, the usual image for name-and-form in the [[Wheel of Life]]]]
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[[Image:Chekawa.jpg|thumb|[[Chekawa Yeshe Dorje]]]]
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'''Five skandhas''' (Skt. ''pañcaskandha''; Tib. [[ཕུང་པོ་ལྔ་]] ''pungpo nga''; [[Wyl.]] ''phung po lnga'') — the five psycho-physical aggregates, which according to Buddhist philosophy are the basis for [[self-grasping]]. They are:
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'''Seven Points of Mind Training''' (Tib. བློ་སྦྱོངས་དོན་བདུན་མ་, [[Wyl.]] ''blo sbyong don bdun ma'') — the famous instruction on 'mind training' (Tib. [[བློ་སྦྱོང་]], ''[[lojong]]'') brought to Tibet by Lord [[Atisha]] and written down by [[Geshe Chekawa]]. The seven points are:
  
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#色 form (Skt. ''rūpa''; Tib. [[གཟུགས་]], Wyl. ''gzugs'')
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#The Preliminaries to Mind Training
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#受 feeling (Skt. ''vedanā''; Tib. [[ཚོར་བ་]], Wyl.'' tshor ba'')
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#The Main Practice of Training the Mind in [[Bodhichitta]]
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#想 perception (Skt. ''saṃjñā''; Tib. [[འདུ་ཤེས་]], Wyl. ''‘du shes'')
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#Transforming Adversity into the Path of Awakening
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#行 [[formations]] (Skt. ''saṃskāra''; Tib. [[འདུ་བྱེད་]], Wyl. ''‘du byed'')
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#Applying the Practice Throughout One's Whole Life
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#識 [[consciousness]] (Skt. ''vijñāna''; Tib. [[རྣམ་ཤེས་]], Wyl. ''rnam shes'')
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#The Measure or Signs of Proficiency in Mind Training
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#The Commitments of Mind Training
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#The Precepts of Mind Training
  
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==Etymology==
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Chekawa's original text was not arranged into these seven points. This was done later by his disciple, [[Sechilphuwa Özer Shyönnu]] (aka Chökyi Gyaltsen) (1121-1189).
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The Sanskrit word ''skandha'' means an aggregate, heap or bundle.
 
  
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==Introduction==
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==Root Text==
  
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[[Sogyal Rinpoche]] wrote:
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{| class="wikitable" style="color:black;background-color:#F0F0FF; padding: 0px; border: 1px solid #fff;" cellspacing="10" border="0px"
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|'''Version 1''' || '''Translation''' || '''Version 2 (According to [[Ga Rabjampa]])''' || '''Translation'''
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|-
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|{{gtib|༄༅། །ཐེག་པ་ཆེན་པོ་བློ་སྦྱོང་དོན་བདུན་མའི་རྩ་བ་བཞུགས་སོ། །}} || '''The Root Text of the Seven Points of Mahayana Mind Training''' || {{gtib|༄༅། །ཐེག་པ་ཆེན་པོའི་གདམས་ངག་བློ་སྦྱོང་དོན་བདུན་མ་བཞུགས་སོ།།}} || '''The Seven Points of Mind Training: A Mahayana Instruction'''
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|-
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|{{gtib|{{Color|#FF0000|༄༅། །སྔོན་འགྲོ་རྟེན་གྱི་ཆོས་བསྟན་པ།}}}} || '''The Preliminaries''' ||
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|-
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|{{gtib|དང་པོ་སྔོན་འགྲོ་དག་ལ་བསླབ། །}} || First, train in the preliminaries.
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宣說前行所依法：
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首先應當修學諸加行。
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|| {{gtib|དང་པོ་སྔོན་འགྲོ་དག་ལ་བསླབ།}} || First, train in the preliminaries.
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|-
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|{{gtib|{{Color|#FF0000|དངོས་གཞི་བྱང་ཆུབ་ཀྱི་སེམས་སྦྱོང་བ།}}}} || '''The Main Practice''' || {{gtib|}} ||
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|-
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| || || {{gtib|བརྟན་པར་གྱུར་ནས་གསང་བ་བསྟན།}} || ''Once stability is reached, teach the secret.''
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|-
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|  || || {{gtib|གཏོང་ལེན་གཉིས་པོ་སྤེལ་མར་སྦྱང་།}} || Train in the two—giving and taking—alternately.
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|-
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| || || {{gtib|དེ་གཉིས་རླུང་ལ་བསྐྱོད་པར་བྱ།}} || These two are to be mounted on the breath.
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|-
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| || || {{gtib|ལེན་པའི་གོ་རིམ་རང་ནས་བརྩམས།}} || Begin the process of taking with yourself.
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|-
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| || || {{gtib|རྗེས་ཀྱི་མན་ངག་མདོར་བསྡུས་པ།}} || ''The instruction for periods between meditation is, in brief:''
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|-
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| || || {{gtib|ཡུལ་གསུམ་དུག་གསུམ་དགེ་རྩ་གསུམ།}} || Three objects, three poisons and three roots of virtue.
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|-
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| || || {{gtib|སྤྱོད་ལམ་ཀུན་ཏུ་ཚིག་གིས་སྤྱད།}} || In all activities, train by applying slogans.
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|-
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|{{gtib|ཆོས་རྣམས་རྨི་ལམ་ལྟ་བུ་བསམ། །}} || Consider all things and events as dreamlike. || {{gtib|ཆོས་རྣམས་རྨི་ལམ་ལྟ་བུར་བསམ།}} || Consider all things and events as dreamlike.
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|-
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|{{gtib|མ་སྐྱེས་རིག་པའི་གཤིས་ལ་དཔྱད། །}} || Examine the nature of unborn awareness. || {{gtib|མ་སྐྱེས་རིག་པའི་གཤིས་ལ་དཔྱད།}} || Examine the nature of unborn awareness.
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|-
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|{{gtib|གཉེན་པོ་ཉིད་ཀྱང་རང་སར་གྲོལ། །}} || Let even the antidote be freed in its own place. || {{gtib|གཉེན་པོ་ཉིད་ཀྱང་རང་སར་གྲོལ།}} || Let even the antidote be freed in its own place.
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|-
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|{{gtib|ངོ་བོ་ཀུན་གཞིའི་ངང་ལ་བཞག །}} || Rest in the ālaya, the essence. || {{gtib|ལམ་གྱི་ངོ་བོ་ཀུན་གཞིའི་ངང་ལ་བཞག}} || Rest in the ālaya, the essence ''of the path''.
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|-
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| || || {{gtib|བདུན་པོ་སེམས་བྱུང་རྟོག་པ་ཡིན་པས་སྤང་།}} || ''The seven and their processes are conceptual, so forsake them.''
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|-
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|{{gtib|ཐུན་མཚམས་སྒྱུ་མའི་སྐྱེས་བུ་བྱ། །}} || Between sessions, be a conjurer of illusions. || {{gtib|ཐུན་མཚམས་སྒྱུ་མའི་སྐྱེས་བུར་བྱ།}} || Between sessions, be a conjurer of illusions.
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|-
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|{{gtib|གཏོང་ལེན་གཉིས་པོ་སྤེལ་མར་སྦྱང༌། །}} || Train in the two—giving and taking—alternately. || {{gtib|}} ||
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|-
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|{{gtib|དེ་གཉིས་རླུང་ལ་བསྐྱོན་པར་བྱ། །}} || These two are to be mounted on the breath. || {{gtib|}} ||
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|-
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|{{gtib|ཡུལ་གསུམ་དུག་གསུམ་དགེ་རྩ་གསུམ། །}} || Three objects, three poisons and three roots of virtue. || {{gtib|}} ||
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|-
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|{{gtib|སྤྱོད་ལམ་ཀུན་ཏུ་ཚིག་གིས་སྦྱང་། །}} || In all activities, train by applying slogans. || {{gtib|}} ||
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|-
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|{{gtib|ལེན་པའི་གོ་རིམ་རང་ནས་བརྩམ། །}} || Begin the process of taking with yourself. || {{gtib|}} ||
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|-
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|{{gtib|{{Color|#FF0000|རྐྱེན་ངན་བྱང་ཆུབ་ཀྱི་ལམ་དུ་བསྒྱུར་བ།}}}} || '''Transforming Adversity into the Path of Enlightenment''' || {{gtib|}} ||
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|-
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|{{gtib|སྣོད་བཅུད་སྡིག་པས་གང་བའི་ཚེ།&nbsp;།}} || When all the world is filled with evil, || {{gtib|སྣོད་བཅུད་སྡིག་པས་འཁོལ་པའི་ཚེ།}} || When all the world is ''overrun''<ref>Most versions of the Seven Points have གང་བའི་ meaning “full”, but this text has ཁོལ་བའི་, which according to Khenpo Appey Rinpoche means ‘oppressed’ or ‘subdued’.</ref> with evil,
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|-
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|{{gtib|རྐྱེན་ངན་བྱང་ཆུབ་ལམ་དུ་བསྒྱུར།&nbsp;།}} || Transform adversity into the path of enlightenment. || {{gtib|རྐྱེན་ངན་བྱང་ཆུབ་ལམ་དུ་བསྒྱུར།}} || Transform adversity into the path of enlightenment.
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|-
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|{{gtib|ལེ་ལེན་ཐམས་ཅད་གཅིག་ལ་བདའ།&nbsp;།}} || Drive all blames into one. || {{gtib|ལེ་ལན་ཐམས་ཅད་གཅིག་ལ་བདའ།}} || Drive all blames into one.
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|-
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|{{gtib|ཀུན་ལ་བཀའ་དྲིན་ཆེ་བར་སྒོམས།&nbsp;།}} || Meditate on the great kindness of all. || {{gtib|ཀུན་ལ་བཀའ་དྲིན་ཆེ་བར་བསྒོམ།}} || Meditate on the great kindness of all.
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|-
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|{{gtib|འཁྲུལ་སྣང་སྐུ་བཞིར་སྒོམཔ་ཡི།&nbsp;།}} || Meditating on delusory perceptions as the four kāyas || {{gtib|འཁྲུལ་སྣང་སྐུ་བཞིར་བསྒོམ་པ་ཡི།}} || Meditating on delusory perceptions as the four kāyas
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|-
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|{{gtib|སྟོང་ཉིད་སྲུང་བ་བླ་ན་མེད།&nbsp;།}} || Is the unsurpassable śūnyatā protection. || {{gtib|སྟོང་ཉིད་སྲུང་བ་བླ་ན་མེད།}} || Is the unsurpassable śūnyatā protection.
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|-
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|{{gtib|སྦྱོར་བ་བཞི་ལྡན་ཐབས་ཀྱི་མཆོག&nbsp;།}} || The fourfold practice is the best of methods. || {{gtib|སྦྱོར་བ་བཞི་ལྡན་ཐབས་ཀྱི་མཆོག}} || The fourfold practice is the best of methods.
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|-
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|{{gtib|འཕྲལ་ལ་གང་ཐུག་བསྒོམ་དུ་སྦྱར།&nbsp;།}} || Whatever you encounter, apply the practice. || {{gtib|འཕྲལ་ལ་གང་ཐུག་སྒོམ་དུ་སྦྱར།}} || Whatever you encounter, apply the practice.
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|-
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| ||  || {{gtib|གཉིས་པོ་ཚང་ན་ཐམས་ཅད་བླང་།}} || ''When the two are complete, take on all.''
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|-
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| ||  || {{gtib|མི་མཐུན་སྒོམ་གྱི་གྲོགས་སུ་བསྒྱུར།}} || ''Transform the unfavourable into supports for meditation.''
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|-
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| ||  || {{gtib|རགས་པ་གང་ཡིན་སྔོན་དུ་སྦྱང་།}} || ''First address whatever is most prominent.''
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|-
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|{{gtib|{{Color|#FF0000|ཚེ་གཅིག་གི་ཉམས་ལེན་དྲིལ་ནས་བསྟན་པ།}}}} || '''Applying the Practice throughout the Whole of Life''' || {{gtib|}} ||
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|-
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|{{gtib|མན་ངག་སྙིང་པོ་མདོར་བསྡུས་པ།&nbsp;།}} || The essence of the instruction, briefly stated, || {{gtib|མན་ངག་སྙིང་པོ་མདོར་བསྡུས་པ།}} || The essence of the instruction, briefly stated,
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|-
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|{{gtib|སྟོབས་ལྔ་དག་ལ་སྦྱར་བར་བྱ།&nbsp;།}} || Is to apply yourself to the five strengths. || {{gtib|སྟོབས་ལྔ་དག་དང་སྦྱར་བར་བྱ།}} || Is to apply yourself to the five strengths.
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|-
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|{{gtib|ཐེག་ཆེན་འཕོ་བའི་གདམས་ངག་ནི།&nbsp;།}} || The mahāyāna advice for transference || {{gtib|ཐེག་ཆེན་འཕོ་བའི་མན་ངག་ནི།}} || The mahāyāna advice for transference
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|-
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|{{gtib|སྟོབས་ལྔ་ཉིད་ཡིན་སྤྱོད་ལམ་གཅེས།&nbsp;།}} || Involves the same five strengths. Conduct is important. || {{gtib|སྟོབས་ལྔ་ཉིད་ཡིན་སྤྱོད་ལམ་གཅེས།}} || Involves the same five strengths. Conduct is important.<ref>Geshe Thupten Jinpa and others take སྤྱོད་ལམ་ to refer to the practice of the five strengths, but Ga Rabjampa's commentary relates it to conduct, and specifically the posture one adopts at the moment of death.</ref>
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|-
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|{{gtib|{{Color|#FF0000|བློ་འབྱོངས་པའི་ཚད།}}}} || '''The Measure of Mind Training''' || {{gtib|}} ||
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|-
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| ||  || {{gtib|བྱང་བའི་ཚད་ནི་བཟློག་པ་ཡིན།}} || ''The measure of the training is in turning away.''
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|-
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| ||  || {{gtib|འབྱོངས་རྟགས་ཆེན་པོ་ལྔ་ལྡན་ཡིན།}} || ''A sign of proficiency is to have five greatnesses.''
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|-
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|{{gtib|ཆོས་ཀུན་དགོས་པ་གཅིག་ཏུ་འདུས།&nbsp;།}} || All teachings share a single purpose. || {{gtib|ཆོས་ཀུན་དགོངས་པ་གཅིག་ཏུ་འདུས།}} || All teachings share a single ''objective''.<ref>Other versions have དགོས་པ་ (purpose) in place of དགོངས་པ་, translated here as objective.</ref>
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|-
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|{{gtib|དཔང་པོ་གཉིས་ཀྱི་གཙོ་བོར་གཟུང༌།&nbsp;།}} || Of the two witnesses, rely upon the principal one. || {{gtib|དཔང་པོ་གཉིས་ཀྱི་གཙོ་བོ་བཟུང་།}} || Of the two witnesses, rely upon the principal one.
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|-
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|{{gtib|ཡིད་བདེ་འབའ་ཞིག་རྒྱུན་དུ་བསྟེན།&nbsp;།}} || Always maintain only a joyful attitude. || {{gtib|ཡིད་བདེ་འབའ་ཞིག་རྒྱུན་དུ་བསྟེན།}} || Always maintain only a joyful attitude.
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|-
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|{{gtib|ཡེངས་ཀྱང་ཐུབ་ན་འབྱོངས་པ་ཡིན།&nbsp;།}} || If this can be done even when distracted, you are proficient. || {{gtib|ཡེངས་ཀྱང་ཐུབ་ན་འབྱོངས་པ་ཡིན།}} || If this can be done even when distracted, you are proficient.
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|-
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|{{gtib|{{Color|#FF0000|བློ་སྦྱོང་གི་དམ་ཚིག }}}} || '''The Commitments of Mind Training''' || {{gtib|}} ||
 +
|-
 +
|{{gtib|སྤྱི་དོན་གསུམ་ལ་རྟག་ཏུ་བསླབ།&nbsp;།}} || Train constantly in three basic principles. || {{gtib|སྤྱི་དོན་གསུམ་ལ་རྟག་ཏུ་བསླབ།}} || Train constantly in three basic principles.
 +
|-
 +
|{{gtib|འདུན་པ་བསྒྱུར་ལ་རང་སོར་བཞག&nbsp;།}} || Change your attitude, but remain natural. || {{gtib|འདུན་པ་བསྒྱུར་ལ་རང་སོར་བཞག}} || Change your attitude, but remain natural.
 +
|-
 +
|{{gtib|ཡན་ལག་ཉམས་པར་བརྗོད་མི་བྱ།&nbsp;།}} || Don’t speak of injured limbs. || {{gtib|ཡན་ལག་ཉམས་པ་བརྗོད་མི་བྱ།}} || Don’t speak of injured limbs.
 +
|-
 +
|{{gtib|གཞན་ཕྱོགས་གང་ཡང་མི་བསམ་མོ།&nbsp;།}} || Don’t ponder others’ flaws. || {{gtib|གཞན་ཕྱོགས་གང་ཡང་མི་བསམ་མོ།}} || Don’t ponder others’ flaws.
 +
|-
 +
|{{gtib|ཉོན་མོངས་གང་ཆེ་སྔོན་ལ་སྦྱང༌།&nbsp;།}} || Train first with the strongest destructive emotions. || {{gtib|ཉོན་མོངས་གང་ཆེ་སྔོན་ལ་སྦྱངས།}} || Train first with the strongest destructive emotions.
 +
|-
 +
|{{gtib|འབྲས་བུའི་རེ་བ་ཐམས་ཅད་སྤངས།&nbsp;།}} || Abandon any expectations of results. || {{gtib|འབྲས་བུ་རེ་བ་ཐམས་ཅད་སྤངས།}} || Abandon any expectations of results.
 +
|-
 +
|{{gtib|དུག་ཅན་གྱི་ཟས་སྤངས། }} || Give up poisonous food. || {{gtib|དུག་ཅན་གྱི་ཟས་སྤངས།}} || Give up poisonous food.
 +
|-
 +
|{{gtib|གཞུང་བཟང་པོ་མ་བསྟེན། }} || Don’t be so loyal to the cause. || {{gtib|གཞུང་བཟང་པོ་མ་བསྟེན།}} || Don’t be so loyal to the cause.
 +
|-
 +
|{{gtib|ཤག་ངན་མ་རྒོད། }} || Don’t lash out in retaliation. || {{gtib|ཤུགས་ངན་མ་དགོད།}} || Don’t lash out in retaliation.
 +
|-
 +
|{{gtib|འཕྲང་མ་བསྒུག }} || Don’t lie in ambush. || {{gtib|འཕྲང་མ་སྒུག}} || Don’t lie in ambush.
 +
|-
 +
|{{gtib|གནད་ལ་མི་དབབ། }} || Don’t strike a vulnerable point. || {{gtib|གནད་ལ་མི་དབབ།}} || Don’t strike a vulnerable point.
 +
|-
 +
|{{gtib|མཛོ་ཁལ་གླང་ལ་མི་འབྱོ། }} || Don’t transfer the ox’s burden to the cow. || {{gtib|མཛོ་ཁལ་གླང་ལ་མི་བྱོ།}} || Don’t transfer the ox’s burden to the cow.
 +
|-
 +
|{{gtib|མགྱོགས་ཀྱི་རྩེ་མི་གཏོད། }} || Don’t be competitive. || {{gtib|མགྱོགས་ཀྱི་རྩེ་མ་བརྟོང་།}} || Don’t be competitive.
 +
|-
 +
|{{gtib|གཏོ་ལོག་མི་བྱ། }} || Don’t misperform the rites. || {{gtib|ལྟོ་ལོག་མི་བྱ།}} || Don’t misperform the rites.
 +
|-
 +
|{{gtib|ལྷ་བདུད་དུ་མི་དབབ། }} || Don’t reduce gods to demons. || {{gtib|ལྷ་བདུད་དུ་མི་དབབ།}} || Don’t reduce gods to demons.
 +
|-
 +
|{{gtib| སྐྱིད་ཀྱི་ཡན་ལག་ཏུ་སྡུག་མ་ཚོལ།&nbsp;།}} || Don’t seek others’ misery as crutches of your own happiness. || {{gtib|སྐྱིད་ཀྱི་ཡན་ལག་ཏུ་སྡུག་མ་ཚོལ།}} || Don’t seek others’ misery as crutches of your own happiness.
 +
|-
 +
|{{gtib|{{Color|#FF0000|བློ་སྦྱོང་གི་བསླབ་བྱ།}}}} || '''The Precepts of Mind Training''' || {{gtib|}} ||
 +
|-
 +
|{{gtib|རྣལ་འབྱོར་ཐམས་ཅད་གཅིག་གིས་བྱ།&nbsp;།}} || Do everything with a single intention. || {{gtib|རྣལ་འབྱོར་ཐམས་ཅད་གཅིག་གིས་བྱ།}} || Do everything with a single intention.
 +
|-
 +
|{{gtib|ལོག་གནོན་ཐམས་ཅད་གཅིག་གིས་བྱ།&nbsp;།}} || Counter all adversity with a single remedy. || {{gtib|ལོག་ནོན་ཐམས་ཅད་གཅིག་གིས་བྱ།}} || Counter all adversity with a single remedy.
 +
|-
 +
|{{gtib|ཐོག་མཐའ་གཉིས་ལ་བྱ་བ་གཉིས།&nbsp;།}} || Two tasks: one at the beginning and one at the end. || {{gtib|ཐོག་མཐའ་གཉིས་ལ་བྱ་བ་གཉིས།}} || Two tasks: one at the beginning and one at the end.
 +
|-
 +
|{{gtib|གཉིས་པོ་གང་བྱུང་བཟོད་པར་བྱ།&nbsp;།}} || Whichever of the two occurs, be patient. || {{gtib|གཉིས་པོ་གང་བྱུང་བཟོད་པར་བྱ།}} || Whichever of the two occurs, be patient.
 +
|-
 +
|{{gtib|གཉིས་པོ་སྲོག་དང་བསྡོས་ལ་བསྲུང༌།&nbsp;།}} || Keep the two, even at your life’s expense. || {{gtib|གཉིས་པོ་སྲོག་དང་བསྡོས་ལ་བསྲུང་།}} || Keep the two, even at your life’s expense.
 +
|-
 +
|{{gtib|དཀའ་བ་གསུམ་ལ་བསླབ་པར་བྱ།&nbsp;།}} || Train in the three difficulties. || {{gtib|དཀའ་བ་གསུམ་ལ་བསླབ་པར་བྱ།}} || Train in the three difficulties.
 +
|-
 +
|{{gtib|རྒྱུ་ཡི་གཙོ་བོ་རྣམ་གསུམ་བླང༌།&nbsp;།}} || Acquire the three main provisions. || {{gtib|རྒྱུ་ཡི་གཙོ་བོ་རྣམ་གསུམ་བླང་།}} || Acquire the three main provisions.
 +
|-
 +
|{{gtib|ཉམས་པ་མེད་པ་རྣམ་གསུམ་བསྒོམ།&nbsp;།}} || Cultivate the three that must not decline. || {{gtib|ཉམས་པ་མེད་པ་རྣམས་གསུམ་བསྒོམ།}} || Cultivate the three that must not decline.
 +
|-
 +
|{{gtib|འབྲལ་མེད་གསུམ་དང་ལྡན་པར་བྱ།&nbsp;།}} || Keep the three from which you must not separate. || {{gtib|འབྲལ་མེད་གསུམ་དང་ལྡན་པར་བྱ།}} || Keep the three from which you must not separate.
 +
|-
 +
|{{gtib|ཡུལ་ལ་ཕྱོགས་མེད་དག་ཏུ་སྦྱོང༌།&nbsp;།}} || Apply the training impartially to all. || {{gtib|ཡུལ་ལ་ཕྱོགས་མེད་དག་ཏུ་སྦྱོང་།}} || Apply the training impartially to all.
 +
|-
 +
|{{gtib|ཁྱབ་དང་གཏིང་འབྱོངས་ཀུན་ལ་གཅེས།&nbsp;།}} || It is vital that it be deep and all-pervasive. || {{gtib|ཁྱབ་དང་གཏིང་འབྱོངས་ཀུན་ལ་གཅེས།}} || It is vital that it be deep and all-pervasive.
 +
|-
 +
|{{gtib|བཀོལ་བ་རྣམས་ལ་རྟག་ཏུ་བསྒོམ།&nbsp;།}} || Meditate constantly on those who’ve been set apart. || {{gtib|བཀོལ་བ་རྣམས་ལ་རྟག་ཏུ་བསྒོམ།}} || Meditate constantly on those who’ve been set apart.<ref>This translation follows Khenpo Appey Rinpoche’s explanation as ཟུར་དུ་བཀོལ་བ་, and the commentary of Ga Rabjampa.</ref>
 +
|-
 +
|{{gtib|རྐྱེན་གཞན་དག་ལ་ལྟོས་མི་བྱ།&nbsp;།}} || Don’t be dependent on external conditions. || {{gtib|རྐྱེན་གཞན་དག་ལ་ལྟོས་མི་བྱ།}} || Don’t be dependent on external conditions.
 +
|-
 +
|{{gtib|ད་རེས་གཙོ་བོ་ཉམས་སུ་བླང༌&nbsp;། }} || This time, practise what’s most important. || {{gtib|ད་རེས་གཙོ་བོ་ཉམས་སུ་བླངས།}} || This time, practise what’s most important.
 +
|-
 +
|{{gtib|གོ་ལོག་མི་བྱ། }} || Don’t misunderstand. || {{gtib|གོ་ལོག་མི་བྱ།}} || Don’t misunderstand.
 +
|-
 +
|{{gtib|རེས་འཇོག་མི་བྱ། }} || Don’t be inconsistent. || {{gtib|རེས་འཇོག་མི་བྱ།}} || Don’t be inconsistent.
 +
|-
 +
|{{gtib|དོལ་ཆོད་དུ་སྦྱང༌། }} || Train wholeheartedly. || {{gtib|དོལ་ཆོད་དུ་སྦྱང་།}} || Train wholeheartedly.
 +
|-
 +
|{{gtib|རྟོག་དཔྱད་གཉིས་ཀྱིས་ཐར་བར་བྱ།&nbsp;།}} || Gain freedom through discernment and analysis. || {{gtib|རྟོག་དཔྱོད་གཉིས་ཀྱིས་ཐར་བར་བྱ།}} || Gain freedom through discernment and analysis.
 +
|-
 +
|{{gtib|ཡུས་མ་བསྒོམ། }} || Don’t be boastful. || {{gtib|ཡུས་མ་བསྒོམ།}} || Don’t be boastful.<ref>On the meaning of this term in Tibet, see Geshe Thupten Jinpa, ''Mind Training'', pp.594-5, n.240.</ref>
 +
|-
 +
|{{gtib|ཀོ་ལོང་མ་སྡོམ། }} || Don’t be irritable. || {{gtib|ཀོ་ལོང་མ་སྡོམ།}} || Don’t be irritable.
 +
|-
 +
|{{gtib|ཡུད་ཙམ་པར་མི་བྱ། }} || Don’t be temperamental. || {{gtib|ཡུད་ཙམ་པ་མི་བྱ།}} || Don’t be temperamental.
 +
|-
 +
|{{gtib|འོར་ཆེ་མ་འདོད།&nbsp;།}} || Don’t seek acknowledgement. || {{gtib|འོར་ཆེ་མ་འདོད།}} || Don’t seek acknowledgement.
 +
|-
 +
|&nbsp;
 +
|-
 +
|<small>{{gtib|སྙིགས་མ་ལྔ་པོ་བདོ་བ་འདི།&nbsp;།བྱང་ཆུབ་ལམ་དུ་བསྒྱུར་བ་ཡིན།&nbsp;།མན་ངག་བདུད་རྩིའི་སྙིང་པོ་འདི།&nbsp;།གསེར་གླིང་པ་ནས་བརྒྱུད་པ་ཡིན།&nbsp;།སྔོན་སྦྱངས་ལས་ཀྱི་འཕྲོ་སད་པས།&nbsp;།རང་གི་མོས་པ་མང་བའི་རྒྱུས།&nbsp;།སྡུག་བསྔལ་གཏམ་ངན་ཁྱད་བསད་ནས།&nbsp;།བདག་འཛིན་འདུལ་བའི་གདམས་ངག་ཞུས།&nbsp;།ད་ནི་ཤི་ཡང་མི་འགྱོད་དོ།།&nbsp;།།}}</small> || ''The essence of the nectar-like instructions for transforming into the path of awakening the five prevalent signs of degeneration was passed down from the one from Golden Isle. When karmic seeds left over from former trainings were aroused in me, I felt great interest, and so, without regard for suffering or disparagement, I sought instructions on subduing ego-clinging. Now, even in death, I will have no regrets.'' || <small>{{gtib|སྙིགས་མ་ལྔ་པོ་བདོ་བ་འདི། །བྱང་ཆུབ་ལམ་དུ་བསྒྱུར་བ་ཡི། །མན་ངག་བདུད་རྩིའི་སྙིང་པོ་འདི། །གསེར་གླིང་པ་ནས་བརྒྱུད་པ་ཡིན། །སྔོན་སྦྱངས་ལས་ཀྱི་འཕྲོ་སད་པས། །རང་ཉིད་མོས་པ་མང་བའི་རྒྱུས། །སྡུག་བསྔལ་གཏམ་ངན་ཁྱད་བསད་ནས། །བདག་འཛིན་འདུལ་བའི་མན་ངག་ཞུས། །ད་ནི་ཤི་ཡང་མི་འགྱོད་དོ། །}}</small> || ''The essence of the nectar-like instructions for transforming into the path of awakening the five prevalent signs of degeneration was passed down from the one from Golden Isle. When karmic seeds left over from former trainings were aroused in me, I felt great interest, and so, without regard for suffering or disparagement, I sought instructions on subduing ego-clinging. Now, even in death, I will have no regrets.''
 +
|}
  
−
:Once we have a physical body, we also have what are known as the five skandhas — the aggregates that compose our whole mental and physical existence. They are the constituents of our experience, the support for the [[self-grasping|grasping of ego]], and also the basis for the suffering of [[samsara]].<ref>''[[The Tibetan Book of Living and Dying]]'', Chapter 15, p. 254</ref>
+
==Tibetan Commentaries==
 +
According to [[Thupten Jinpa]], the translator and editor of ''Mind Training—The Great Collection'' (see 'Introduction', pages 11-12), the most well-known commentaries from Tibetan teachers on the ''Seven Points of Mind Training'' are:
  
−
And [[Chögyam Trungpa Rinpoche]] said:
+
# [[Sechilphuwa Özer Shyönnu]]’s (twelfth century) commentary compiled from [[Geshe Chekawa]]’s own lectures
 +
# [[Gyalsé Tokmé Zangpo]]’s (fourteenth century) commentary
 +
# Shonu Gyalchok’s (fourteenth century) ''Compendium of All Well-Uttered Insights''
 +
# [[Müchen Könchok Gyaltsen]]’s (fifteenth century) ''Supplement to Oral Transmission''
 +
# Radrengpa’s (fifteenth century) ''Stream of the Awakening Mind''
 +
# Hortön Namkha Pel’s (fifteenth century) ''Mind Training: Rays of the Sun''
 +
# The First Dalai Lama [[Gendün Drup]]’s (fifteenth century) ''Lucid and Succint Guide to Mind training''
 +
# Khedrup Sangye Yeshe’s (sixteenth century) ''How to Integrate into One’s Mind the Well-Known Seven-Point Mind Training''
 +
# Kalden Gyatso’s (seventeenth century) ''Dispelling the Darkness of Mind''
 +
# Yongzin Yeshe Gyaltsen’s (eighteenth century) ''Essence of Ambrosia''
 +
# [[Ngulchu Dharmabhadra]]’s (eighteenth century) ''Heart Jewel of the Bodhisattvas''
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# [[Jamyang Khyentse Wangpo]]’s (nineteenth century) ''Seeds of Benefit and Well-Being''
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[only commentaries #1 and 4 appear in ''The Great Collection'' anthology]
  
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:The five skandhas represent the constant structure of the human psychology as well as its pattern of evolution and the pattern of the evolution of the world. The skandhas are also related to blockages of different types — spiritual ones, material ones, and emotional ones.<ref>C. Trungpa Rinpoche, ''Glimpses of Abhidharma'', Boulder, CO: Prajna, 1975</ref>
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==Translations and Contemporary Commentaries==
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===In English===
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[[Image:DispelMisery.jpg|thumb|200px|'''Rigpa Translations:'''<br>''To Dispel the Misery of the World'']]
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*[[Dalai Lama]], ''Awakening the Mind, Lightening the Heart'', the Dalai Lama (based on a commentary entitled ''The Rays of the Sun'', by Hortön Namkha Pel, a disciple of Tsongkhapa), Harper San Francisco, 1995
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*[[Dilgo Khyentse Rinpoche]], ''Enlightened Courage'', Editions Padmakara, 1992
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*[[Chögyam Trungpa]],'' Training the Mind and Cultivating Loving Kindness'', Shambhala, 1993
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*[[Ga Rabjampa]], ''To Dispel the Misery of the World: Whispered Teachings of the Bodhisattvas'', translated by [http://www.rigpatranslations.org/ Rigpa Translations], Wisdom Publications, 2012.
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*Geshe Lobsang Tharchin, ''Achieving Bodhichitta'', Mahayana Sutra and Tantra Press, 1999
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*Geshe Rabten & Geshe Dhargyey, ''Advice for a Spiritual Friend'', Wisdom Publications, 1996
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*Geshe Thupten Jinpa (translator)
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**''Mind Training: The Great Collection'' (as part of an anthology of early lojong texts), Wisdom Publications, 2005
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**''Essential Mind Training'' (Tibetan Classics), Wisdom Publications, 2011
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*Gomo Tulku, ''Becoming a Child of the Buddhas'',  Wisdom Publications, 1998
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*[[Jamgön Kongtrul]], ''[[Changchub Shunglam|The Great Path of Awakening]]'', translated by Ken McLeod, Shambhala, 2005
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*Pema Chödrön, ''Start Where You Are'', Shambhala Publications, 2001
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*[[Ringu Tulku]] ''Mind Training'', Snow Lion Publications, 2007
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*[[Thrangu Rinpoche]], Khenchen, ''The Seven Points of Mind Training'', Zhyisil Chokyi Publications, 2004. Available [http://www.rinpoche.com/teachings/sevenpoints.htm here]
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*Thrangu Rinpoche, ''Heart of the Dharma: Mind Training for Beginners'',  KTD Publications, 2010
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*Traleg Kyabgon, ''Benevolent Mind'', Zhyisil Chokyi Publications, 2003
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*Traleg Kyabgon, ''The Practice of Lojong: Cultivating Compassion Through Training the Mind'',  Shambhala Publications, 2007
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*[[Alan Wallace|Wallace, B. Alan]], ''Seven Point Mind Training'', Snow Lion Publications, 2004
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*Wallace, B. Alan, ''Buddhism with an Attitude'', Snow Lion Publications, 2003
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*[[Gyurme Pema Namgyal|Zhechen Gyaltsab Gyurmed Padma Namgyal]], ''Path of Heroes: Birth of Enlightenment'' (two volumes), Dharma Press, 1995
  
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When we look more closely at what it is that we call ‘I’, we can see that it includes several elements, not just the parts that make up our physical bodies, but also our various senses and our minds.
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===In French===
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*[[Bokar Rinpoche]], ''Un Coeur sans Limites'', Editions Claire Lumiere, 2006
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*[[Chögyam Trungpa]], ''L’Entraînement de l’esprit et l’apprentissage de la bienveillance'', aux éditions du Seuil, collection Points Sagesses, 1998
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*[[Dilgo Khyentse Rinpoche]], ''Audace et Compassion'', Editions Padmakara, 1997
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*[[Jamgön Kongtrul]] (Djamgoeun Kongtrul), ''[[Changchub Shunglam|L'Alchimie de la Souffrance]]'', Editions Marpa, 1996
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*Pema Chödrön, ''La Voie commence là où vous êtes'', La Table Ronde, 2000
  
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In Buddhism, when we want to examine the [[self]] more precisely, we can make use of the five categories, which we call the ‘five skandhas’.
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==Oral Teachings Given to the [[About Rigpa|Rigpa]] Sangha==
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*[[Sogyal Rinpoche]], [[Dzogchen Beara]], Ireland, 30 June-8 July 2012, part of the [[relative bodhichitta]] section of Point Two, Points Four, Five, Six & Seven, and Concluding Verses.
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*[[Sogyal Rinpoche]], Connecticut, USA, 13-17 June 2012, [[relative bodhichitta]] section of Point Two & Point Three
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*[[Sogyal Rinpoche]], London, UK, 9 June 2012, [[relative bodhichitta]] section of Point Two, the preliminary part
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*[[Sogyal Rinpoche]], Paris, France, 26-28 May 2012, [[absolute bodhichitta]] section of Point Two (slogans 2-6)
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*[[Sogyal Rinpoche]], Berlin Centre, Germany, 18-20 May 2012, Introduction to the Seven Points of Mind training, Point One (slogan 1), & [[absolute bodhichitta]] section of Point Two (slogans 2-6)
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*[[Khandro Rinpoche]], [[Lerab Ling]], 1 October 2010
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*[[Sogyal Rinpoche]], [[Clear Lake, USA]], 25th November—2nd December 2007, based on several commentaries (Jamgön Kongtrul Lodrö Tayé, Sechilphuwa Özer Shyönnu, H.H. the Dalai Lama, Kyabje Dilgo Khyentse Rinpoche, etc.)
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*[[Sogyal Rinpoche]], [[Kirchheim]], 28 December 2006—5 January 2007, based on the commentary by [[Jamgön Kongtrul Lodrö Tayé]] and other masters (edited audio teachings available [http://www.zamstore.com/index.php?main_page=product_info&products_id=30598 through Zam])
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*[[Dzigar Kongtrul Rinpoche]], [[Lerab Ling]], 23—27 July 2006 (based on the [[Changchub Shunglam|commentary]] by [[Jamgön Kongtrul Lodrö Tayé]])
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*[[Mingyur Rinpoche]], Birmingham Karma Ling, December 2002. [http://www.mingyur.org/teachings/7points/ Read edited transcripts online]
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*[[Dzongsar Khyentse Rinpoche]], Vermont, 1996
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*[[Sogyal Rinpoche]], [[Lerab Ling]], 1993
  
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In actual fact, all conditioned phenomena may be included within these five groups, but when we are investigating the self, we limit ourselves to the form of our bodies, and our own thoughts and so on.
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==References==
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<small><References /></small>
  
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==Form/Matter==
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==External links==
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*{{LH|tibetan-masters/jamyang-khyentse-wangpo/ambrosia|''Ambrosia for the Mind, A Prayer of the Seven Points of Mind Training'' by Jamyang Khyentse Wangpo}}
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*[http://www.rinpoche.com/teachings/sevenpoints.htm Teaching by Khenchen Thrangu Rinpoche on The Seven Points of Mind Training]
  
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In its broadest sense, form is spoken of in terms of causal and resultant forms. Causal forms are the elements of earth, water, fire and wind, and then the resultant forms – which are made from these elements – are said to include the five sense faculties and their objects, as well as a slightly more problematic category called ‘imperceptible forms’, which we do not need to go into here.
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[[Category:The Seven Points of Mind Training]]
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[[Category:Texts]]
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The [[sense faculties]] are not the ordinary sense organs—our eyes and ears and so on—but subtle forms within the sense organs. They have particular shapes which are described very precisely in the [[Abhidharma]] literature.
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[[Category:Prayers and Practices]]
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[[Category:Lojong]]
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The first of the sense objects is '''visual form''', which means the various colours and shapes that appear to our eyes. Broadly speaking, colours may be divided into the primary colours—which according to the Abhidharma are white, red, yellow and blue—and the secondary colours. They may be pleasant, unpleasant or neutral.
 
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'''Sounds''', the objects of the ears, may occur naturally or be man-made, or they may be a combination of the two, such as when a person beats a drum. A lot of sounds are just meaningless noise, but some impart meaning. In the case of the latter, they might be a vehicle for ordinary notions, or else the sublime, liberating message of the Dharma. As with sights, sounds can be pleasant, unpleasant or neutral.
 
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'''Smells''' or odours can be natural or artificial, and once again, pleasant, unpleasant or neutral.
 
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'''Tastes''' are said to be of six kinds, roughly translated as sweet, sour, bitter, hot, astringent and pungent.
 
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'''Textures''', or tactile sensations, may be felt on the body’s surface or in its interior. Interior ‘textures’ include hunger and thirst, and the feelings that come with being ill or deeply relaxed.
 
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In this investigation, form means our physical bodies. More generally, it is all that we can see, hear, smell, taste and touch, and also the subtle faculties that do the seeing, hearing, smelling, tasting and touching.
 
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==Feelings/Sensations==
 
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Although this is called the skandha of feelings, it does not mean emotional feelings, but something more like sensations. These are said to be the painful, pleasant and neutral sensations in the body and the pleasant or unpleasant sensations in the mind. (It is said that neutral sensations of the mind are not counted separately, because they are indistinguishable from the neutral sensations of the body.)
 
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We are always experiencing sensations, mostly neutral ones, but also painful and pleasant.
 
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They can also be thought of as the sensations that occur based on sense impressions. A sense object such as incense would belong under the skandha of form, but the sensation created when we smell it belongs in this category. In this case, it would most likely be a pleasant sensation.
 
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According to the teachings, feelings are important because they are the basis for attachment and aversion, which lie at the heart of many of the conflicts between lay people, who have not renounced mundane concerns.
 
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==Perceptions==
 
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Perception means the apprehension of a specific object, as circumscribed and distinct from something else.
 
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On the conceptual level, this means the recognition of identities or names, and on the sensory level it means the discernment of the five objects of sense.
 
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Technically, perception is defined as ‘that which grasps or identifies characteristics’. Perception could be non-conceptual, in the case of the five physical senses, or conceptual, as in the perception of thoughts and ideas.
 
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In all these cases, perception can either be ‘discerning’ or ‘non-discerning’. The five non-conceptual sense perceptions are regarded as discerning when they are operating normally and perceiving their proper objects: colours/shapes, sounds, smells, tastes and textures. Mental perception is said to be discerning when it distinguishes identities or names. This happens when (a) mind recognizes an object and associates it with its name, and (b) the mind knows what is referred to when a name is given.
 
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Perception is non-discerning when the sense organ in question is fully functional but there is no object. This occurs in states of deep [[samadhi|meditative absorption]], and also when the mind is unable to identify and name objects, as, for example, when you encounter something for the first time and therefore do not recognize it. This is the common experience of children.
 
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Mental perception is also non-discerning when it does not know what is referred to when names are given as, for example, when an unknown language is heard.
 
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(It should however be noted that non-discerning perception does not refer to the mere privation of sensory stimulus, as, for example, when you are in a dark place with your eyes open or in a soundproof room. In these cases, the senses do in fact have objects – darkness and silence, respectively.)
 
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There are as many types of perception as there are phenomena.
 
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Perceptions are subjective experiences, and are said to be important because they are the basis for disagreement and controversy, leading to conflict amongst philosophers who have renounced worldly affairs.
 
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==Formations==
 
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The category called formations is a little complicated. But if we just limit ourselves to mental formations, then it basically refers to thoughts and emotions, or what are technically referred to as the ‘[[mental states]]’. Although there are many possible mental states, the [[Abhidharma]] teachings speak of fifty-one, which are held to be particularly important.
 
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Sensation and perception are actually included in these [[Fifty-one mental states|fifty-one]], but are treated separately in the list of the five skandhas because they are especially noticeable.
 
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There is no need to go into all fifty-one here, but we should know that they include the [[Five ever-present mental states|components necessary for any cognition to occur]], namely sensation, perception, intention (meaning the mind is directed towards a particular object), attention (the mind is held on that object) and contact (an object, a functioning sense organ and consciousness all come together).
 
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There are also [[Five object-determining mental states|five states which assist in the discernment of objects]]. These are interest, appreciation, mindfulness, concentration and discernment. We are talking about these on a subtle level. For example, we need a certain amount of concentration to focus on a particular object, and some discernment to identify it.
 
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These first ten are called ‘general mind states’.
 
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Then there are the [[Eleven virtuous states|virtuous states of mind]] such as [[faith]], [[conscientiousness]], absence of attachment, absence of aggression, absence of delusion, and [[diligence]].
 
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Then there are the [[Six root destructive emotions|principal non-virtuous states]] of ignorance, desire, anger, pride, doubt and harmful beliefs; as well as the [[Twenty subsidiary destructive emotions|secondary negative states]] such as vindictiveness, spite, envy, deceit, stinginess, laziness and forgetfulness. Here we also include the drowsiness and agitation we experience in [[meditation]], as well as distraction.
 
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Finally, there are several [[Four variables|‘variable’ states]] which could be either positive or negative, such as regret.
 
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==Consciousness==
 
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Consciousness here refers to the consciousness of impressions from the five senses, and also consciousness of mental objects, like thoughts, ideas and emotions. (See: [[Six consciousnesses]].)
 
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The consciousnesses of the five senses (seeing, hearing, smelling, tasting, and touching) are non-conceptual. Then the information is fed to the mental consciousness, where concepts can enter in.
 
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Visual consciousness registers only colours and shapes. It does not recognize particular colours, which is the function of the skandha of perception. Nor does it identify certain colours as pleasant, which is done by the feeling skandha.
 
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The followers of the [[Mind Only]] school identified [[Eight consciousnesses|eight types of consciousness]]. In addition to the consciousnesses of the five senses and the mind, they spoke of a ‘defiled mental consciousness’ and the famous ‘all-ground consciousness’, or ''alaya vijñana''.
 
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The [[defiled mental consciousness]] is closely connected with the ego, and is where the notion of ‘I’ and ‘mine’ enters into experience. It is absent in the meditation of noble beings, but never ceases in the mind stream of an ordinary being. This seventh consciousness relates very closely to our ‘self-image’. After we receive data from the senses, and process them with the sixth consciousness, the defiled mental consciousness asks whether or not this experience fits with how we have come to think of ourselves – our ‘image’, in other words. This means there is a lot of judgment here, paving the way for attachment and aversion.
 
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The [[all-ground consciousness|alaya consciousness]] is described as ‘mere knowing, an unspecified apprehension, the object of which is general and uncircumscribed’. It is often likened to a storehouse, in which we keep all our habits and instincts, the imprints or ‘seeds’ of our actions which will ripen into future experiences.
 
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==Alternative Translations==
 
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*Five components (Dorje & Kapstein)
 
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==French Texts==
 
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* A French translation of the ''Aggregates'' chapter of [[Mipham Rinpoche]]'s ''[[Khenjuk|Gateway to Knowledge (Khenjuk)]]'' is available at Lotsawahouse: <br>{{LH|fr/tibetan-masters/mipham/khenjuk-aggregates|''Les Agrégats''}}.
 
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==Notes==
 
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<small><references/></small>
 
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==Further Reading==
 
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*[[Kangyur Rinpoche]], ''Treasury of Precious Qualities'' (Boston & London: Shambhala, 2001), 'Appendix 4'.
 
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*Appendix 7, 'The Five Aggregates' pp. 183-185 in ''The Light of Wisdom Volume 1''. Root text by [[Padmasambhava]] and commentary by [[Jamgön Kongtrül]] the Great. Published by Shambhala Publications ISBN 0-87773-566-2
 
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*[[Khenpo Palden Sherab]] Rinpoche, ''Ceasless Echoes of the Great Silence, a Commentary on the Heart Sutra''. Translated by Khenpo Tsewang Dongyal Rinpoche. Pages 49-64.  Published by Sky Dancer Press. ISBN 1-880976-01-7
 
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<!--Doesn't exist anymore, absorbed into the dictionary entries.
 
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==External Links==
 
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*[http://www.lotsawaschool.org/five_skandhas.html The Five Skandhas in Translation] -->
 
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[[Category:Key Terms]]
 
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[[Category:Abhidharma]]
 
 
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[[Category:Enumerations]]
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[[Category:05-Five]]
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[[Category:07-Seven]]

於 2020年11月3日 (二) 13:07 的修訂

Chekawa Yeshe Dorje

Seven Points of Mind Training (Tib. བློ་སྦྱོངས་དོན་བདུན་མ་, Wyl. blo sbyong don bdun ma) — the famous instruction on 'mind training' (Tib. བློ་སྦྱོང་, lojong) brought to Tibet by Lord Atisha and written down by Geshe Chekawa. The seven points are:

  1. The Preliminaries to Mind Training
  2. The Main Practice of Training the Mind in Bodhichitta
  3. Transforming Adversity into the Path of Awakening
  4. Applying the Practice Throughout One's Whole Life
  5. The Measure or Signs of Proficiency in Mind Training
  6. The Commitments of Mind Training
  7. The Precepts of Mind Training

Chekawa's original text was not arranged into these seven points. This was done later by his disciple, Sechilphuwa Özer Shyönnu (aka Chökyi Gyaltsen) (1121-1189).

Root Text

Version 1 Translation Version 2 (According to Ga Rabjampa) Translation
༄༅། །ཐེག་པ་ཆེན་པོ་བློ་སྦྱོང་དོན་བདུན་མའི་རྩ་བ་བཞུགས་སོ། ། The Root Text of the Seven Points of Mahayana Mind Training ༄༅། །ཐེག་པ་ཆེན་པོའི་གདམས་ངག་བློ་སྦྱོང་དོན་བདུན་མ་བཞུགས་སོ།། The Seven Points of Mind Training: A Mahayana Instruction
༄༅། །སྔོན་འགྲོ་རྟེན་གྱི་ཆོས་བསྟན་པ། The Preliminaries
དང་པོ་སྔོན་འགྲོ་དག་ལ་བསླབ། ། First, train in the preliminaries.

宣說前行所依法： 首先應當修學諸加行。

དང་པོ་སྔོན་འགྲོ་དག་ལ་བསླབ། First, train in the preliminaries.
དངོས་གཞི་བྱང་ཆུབ་ཀྱི་སེམས་སྦྱོང་བ། The Main Practice
བརྟན་པར་གྱུར་ནས་གསང་བ་བསྟན། Once stability is reached, teach the secret.
གཏོང་ལེན་གཉིས་པོ་སྤེལ་མར་སྦྱང་། Train in the two—giving and taking—alternately.
དེ་གཉིས་རླུང་ལ་བསྐྱོད་པར་བྱ། These two are to be mounted on the breath.
ལེན་པའི་གོ་རིམ་རང་ནས་བརྩམས། Begin the process of taking with yourself.
རྗེས་ཀྱི་མན་ངག་མདོར་བསྡུས་པ། The instruction for periods between meditation is, in brief:
ཡུལ་གསུམ་དུག་གསུམ་དགེ་རྩ་གསུམ། Three objects, three poisons and three roots of virtue.
སྤྱོད་ལམ་ཀུན་ཏུ་ཚིག་གིས་སྤྱད། In all activities, train by applying slogans.
ཆོས་རྣམས་རྨི་ལམ་ལྟ་བུ་བསམ། ། Consider all things and events as dreamlike. ཆོས་རྣམས་རྨི་ལམ་ལྟ་བུར་བསམ། Consider all things and events as dreamlike.
མ་སྐྱེས་རིག་པའི་གཤིས་ལ་དཔྱད། ། Examine the nature of unborn awareness. མ་སྐྱེས་རིག་པའི་གཤིས་ལ་དཔྱད། Examine the nature of unborn awareness.
གཉེན་པོ་ཉིད་ཀྱང་རང་སར་གྲོལ། ། Let even the antidote be freed in its own place. གཉེན་པོ་ཉིད་ཀྱང་རང་སར་གྲོལ། Let even the antidote be freed in its own place.
ངོ་བོ་ཀུན་གཞིའི་ངང་ལ་བཞག ། Rest in the ālaya, the essence. ལམ་གྱི་ངོ་བོ་ཀུན་གཞིའི་ངང་ལ་བཞག Rest in the ālaya, the essence of the path.
བདུན་པོ་སེམས་བྱུང་རྟོག་པ་ཡིན་པས་སྤང་། The seven and their processes are conceptual, so forsake them.
ཐུན་མཚམས་སྒྱུ་མའི་སྐྱེས་བུ་བྱ། ། Between sessions, be a conjurer of illusions. ཐུན་མཚམས་སྒྱུ་མའི་སྐྱེས་བུར་བྱ། Between sessions, be a conjurer of illusions.
གཏོང་ལེན་གཉིས་པོ་སྤེལ་མར་སྦྱང༌། ། Train in the two—giving and taking—alternately.
དེ་གཉིས་རླུང་ལ་བསྐྱོན་པར་བྱ། ། These two are to be mounted on the breath.
ཡུལ་གསུམ་དུག་གསུམ་དགེ་རྩ་གསུམ། ། Three objects, three poisons and three roots of virtue.
སྤྱོད་ལམ་ཀུན་ཏུ་ཚིག་གིས་སྦྱང་། ། In all activities, train by applying slogans.
ལེན་པའི་གོ་རིམ་རང་ནས་བརྩམ། ། Begin the process of taking with yourself.
རྐྱེན་ངན་བྱང་ཆུབ་ཀྱི་ལམ་དུ་བསྒྱུར་བ། Transforming Adversity into the Path of Enlightenment
སྣོད་བཅུད་སྡིག་པས་གང་བའི་ཚེ། ། When all the world is filled with evil, སྣོད་བཅུད་སྡིག་པས་འཁོལ་པའི་ཚེ། When all the world is overrun[1] with evil,
རྐྱེན་ངན་བྱང་ཆུབ་ལམ་དུ་བསྒྱུར། ། Transform adversity into the path of enlightenment. རྐྱེན་ངན་བྱང་ཆུབ་ལམ་དུ་བསྒྱུར། Transform adversity into the path of enlightenment.
ལེ་ལེན་ཐམས་ཅད་གཅིག་ལ་བདའ། ། Drive all blames into one. ལེ་ལན་ཐམས་ཅད་གཅིག་ལ་བདའ། Drive all blames into one.
ཀུན་ལ་བཀའ་དྲིན་ཆེ་བར་སྒོམས། ། Meditate on the great kindness of all. ཀུན་ལ་བཀའ་དྲིན་ཆེ་བར་བསྒོམ། Meditate on the great kindness of all.
འཁྲུལ་སྣང་སྐུ་བཞིར་སྒོམཔ་ཡི། ། Meditating on delusory perceptions as the four kāyas འཁྲུལ་སྣང་སྐུ་བཞིར་བསྒོམ་པ་ཡི། Meditating on delusory perceptions as the four kāyas
སྟོང་ཉིད་སྲུང་བ་བླ་ན་མེད། ། Is the unsurpassable śūnyatā protection. སྟོང་ཉིད་སྲུང་བ་བླ་ན་མེད། Is the unsurpassable śūnyatā protection.
སྦྱོར་བ་བཞི་ལྡན་ཐབས་ཀྱི་མཆོག ། The fourfold practice is the best of methods. སྦྱོར་བ་བཞི་ལྡན་ཐབས་ཀྱི་མཆོག The fourfold practice is the best of methods.
འཕྲལ་ལ་གང་ཐུག་བསྒོམ་དུ་སྦྱར། ། Whatever you encounter, apply the practice. འཕྲལ་ལ་གང་ཐུག་སྒོམ་དུ་སྦྱར། Whatever you encounter, apply the practice.
གཉིས་པོ་ཚང་ན་ཐམས་ཅད་བླང་། When the two are complete, take on all.
མི་མཐུན་སྒོམ་གྱི་གྲོགས་སུ་བསྒྱུར། Transform the unfavourable into supports for meditation.
རགས་པ་གང་ཡིན་སྔོན་དུ་སྦྱང་། First address whatever is most prominent.
ཚེ་གཅིག་གི་ཉམས་ལེན་དྲིལ་ནས་བསྟན་པ། Applying the Practice throughout the Whole of Life
མན་ངག་སྙིང་པོ་མདོར་བསྡུས་པ། ། The essence of the instruction, briefly stated, མན་ངག་སྙིང་པོ་མདོར་བསྡུས་པ། The essence of the instruction, briefly stated,
སྟོབས་ལྔ་དག་ལ་སྦྱར་བར་བྱ། ། Is to apply yourself to the five strengths. སྟོབས་ལྔ་དག་དང་སྦྱར་བར་བྱ། Is to apply yourself to the five strengths.
ཐེག་ཆེན་འཕོ་བའི་གདམས་ངག་ནི། ། The mahāyāna advice for transference ཐེག་ཆེན་འཕོ་བའི་མན་ངག་ནི། The mahāyāna advice for transference
སྟོབས་ལྔ་ཉིད་ཡིན་སྤྱོད་ལམ་གཅེས། ། Involves the same five strengths. Conduct is important. སྟོབས་ལྔ་ཉིད་ཡིན་སྤྱོད་ལམ་གཅེས། Involves the same five strengths. Conduct is important.[2]
བློ་འབྱོངས་པའི་ཚད། The Measure of Mind Training
བྱང་བའི་ཚད་ནི་བཟློག་པ་ཡིན། The measure of the training is in turning away.
འབྱོངས་རྟགས་ཆེན་པོ་ལྔ་ལྡན་ཡིན། A sign of proficiency is to have five greatnesses.
ཆོས་ཀུན་དགོས་པ་གཅིག་ཏུ་འདུས། ། All teachings share a single purpose. ཆོས་ཀུན་དགོངས་པ་གཅིག་ཏུ་འདུས། All teachings share a single objective.[3]
དཔང་པོ་གཉིས་ཀྱི་གཙོ་བོར་གཟུང༌། ། Of the two witnesses, rely upon the principal one. དཔང་པོ་གཉིས་ཀྱི་གཙོ་བོ་བཟུང་། Of the two witnesses, rely upon the principal one.
ཡིད་བདེ་འབའ་ཞིག་རྒྱུན་དུ་བསྟེན། ། Always maintain only a joyful attitude. ཡིད་བདེ་འབའ་ཞིག་རྒྱུན་དུ་བསྟེན། Always maintain only a joyful attitude.
ཡེངས་ཀྱང་ཐུབ་ན་འབྱོངས་པ་ཡིན། ། If this can be done even when distracted, you are proficient. ཡེངས་ཀྱང་ཐུབ་ན་འབྱོངས་པ་ཡིན། If this can be done even when distracted, you are proficient.
བློ་སྦྱོང་གི་དམ་ཚིག The Commitments of Mind Training
སྤྱི་དོན་གསུམ་ལ་རྟག་ཏུ་བསླབ། ། Train constantly in three basic principles. སྤྱི་དོན་གསུམ་ལ་རྟག་ཏུ་བསླབ། Train constantly in three basic principles.
འདུན་པ་བསྒྱུར་ལ་རང་སོར་བཞག ། Change your attitude, but remain natural. འདུན་པ་བསྒྱུར་ལ་རང་སོར་བཞག Change your attitude, but remain natural.
ཡན་ལག་ཉམས་པར་བརྗོད་མི་བྱ། ། Don’t speak of injured limbs. ཡན་ལག་ཉམས་པ་བརྗོད་མི་བྱ། Don’t speak of injured limbs.
གཞན་ཕྱོགས་གང་ཡང་མི་བསམ་མོ། ། Don’t ponder others’ flaws. གཞན་ཕྱོགས་གང་ཡང་མི་བསམ་མོ། Don’t ponder others’ flaws.
ཉོན་མོངས་གང་ཆེ་སྔོན་ལ་སྦྱང༌། ། Train first with the strongest destructive emotions. ཉོན་མོངས་གང་ཆེ་སྔོན་ལ་སྦྱངས། Train first with the strongest destructive emotions.
འབྲས་བུའི་རེ་བ་ཐམས་ཅད་སྤངས། ། Abandon any expectations of results. འབྲས་བུ་རེ་བ་ཐམས་ཅད་སྤངས། Abandon any expectations of results.
དུག་ཅན་གྱི་ཟས་སྤངས། Give up poisonous food. དུག་ཅན་གྱི་ཟས་སྤངས། Give up poisonous food.
གཞུང་བཟང་པོ་མ་བསྟེན། Don’t be so loyal to the cause. གཞུང་བཟང་པོ་མ་བསྟེན། Don’t be so loyal to the cause.
ཤག་ངན་མ་རྒོད། Don’t lash out in retaliation. ཤུགས་ངན་མ་དགོད། Don’t lash out in retaliation.
འཕྲང་མ་བསྒུག Don’t lie in ambush. འཕྲང་མ་སྒུག Don’t lie in ambush.
གནད་ལ་མི་དབབ། Don’t strike a vulnerable point. གནད་ལ་མི་དབབ། Don’t strike a vulnerable point.
མཛོ་ཁལ་གླང་ལ་མི་འབྱོ། Don’t transfer the ox’s burden to the cow. མཛོ་ཁལ་གླང་ལ་མི་བྱོ། Don’t transfer the ox’s burden to the cow.
མགྱོགས་ཀྱི་རྩེ་མི་གཏོད། Don’t be competitive. མགྱོགས་ཀྱི་རྩེ་མ་བརྟོང་། Don’t be competitive.
གཏོ་ལོག་མི་བྱ། Don’t misperform the rites. ལྟོ་ལོག་མི་བྱ། Don’t misperform the rites.
ལྷ་བདུད་དུ་མི་དབབ། Don’t reduce gods to demons. ལྷ་བདུད་དུ་མི་དབབ། Don’t reduce gods to demons.
སྐྱིད་ཀྱི་ཡན་ལག་ཏུ་སྡུག་མ་ཚོལ། ། Don’t seek others’ misery as crutches of your own happiness. སྐྱིད་ཀྱི་ཡན་ལག་ཏུ་སྡུག་མ་ཚོལ། Don’t seek others’ misery as crutches of your own happiness.
བློ་སྦྱོང་གི་བསླབ་བྱ། The Precepts of Mind Training
རྣལ་འབྱོར་ཐམས་ཅད་གཅིག་གིས་བྱ། ། Do everything with a single intention. རྣལ་འབྱོར་ཐམས་ཅད་གཅིག་གིས་བྱ། Do everything with a single intention.
ལོག་གནོན་ཐམས་ཅད་གཅིག་གིས་བྱ། ། Counter all adversity with a single remedy. ལོག་ནོན་ཐམས་ཅད་གཅིག་གིས་བྱ། Counter all adversity with a single remedy.
ཐོག་མཐའ་གཉིས་ལ་བྱ་བ་གཉིས། ། Two tasks: one at the beginning and one at the end. ཐོག་མཐའ་གཉིས་ལ་བྱ་བ་གཉིས། Two tasks: one at the beginning and one at the end.
གཉིས་པོ་གང་བྱུང་བཟོད་པར་བྱ། ། Whichever of the two occurs, be patient. གཉིས་པོ་གང་བྱུང་བཟོད་པར་བྱ། Whichever of the two occurs, be patient.
གཉིས་པོ་སྲོག་དང་བསྡོས་ལ་བསྲུང༌། ། Keep the two, even at your life’s expense. གཉིས་པོ་སྲོག་དང་བསྡོས་ལ་བསྲུང་། Keep the two, even at your life’s expense.
དཀའ་བ་གསུམ་ལ་བསླབ་པར་བྱ། ། Train in the three difficulties. དཀའ་བ་གསུམ་ལ་བསླབ་པར་བྱ། Train in the three difficulties.
རྒྱུ་ཡི་གཙོ་བོ་རྣམ་གསུམ་བླང༌། ། Acquire the three main provisions. རྒྱུ་ཡི་གཙོ་བོ་རྣམ་གསུམ་བླང་། Acquire the three main provisions.
ཉམས་པ་མེད་པ་རྣམ་གསུམ་བསྒོམ། ། Cultivate the three that must not decline. ཉམས་པ་མེད་པ་རྣམས་གསུམ་བསྒོམ། Cultivate the three that must not decline.
འབྲལ་མེད་གསུམ་དང་ལྡན་པར་བྱ། ། Keep the three from which you must not separate. འབྲལ་མེད་གསུམ་དང་ལྡན་པར་བྱ། Keep the three from which you must not separate.
ཡུལ་ལ་ཕྱོགས་མེད་དག་ཏུ་སྦྱོང༌། ། Apply the training impartially to all. ཡུལ་ལ་ཕྱོགས་མེད་དག་ཏུ་སྦྱོང་། Apply the training impartially to all.
ཁྱབ་དང་གཏིང་འབྱོངས་ཀུན་ལ་གཅེས། ། It is vital that it be deep and all-pervasive. ཁྱབ་དང་གཏིང་འབྱོངས་ཀུན་ལ་གཅེས། It is vital that it be deep and all-pervasive.
བཀོལ་བ་རྣམས་ལ་རྟག་ཏུ་བསྒོམ། ། Meditate constantly on those who’ve been set apart. བཀོལ་བ་རྣམས་ལ་རྟག་ཏུ་བསྒོམ། Meditate constantly on those who’ve been set apart.[4]
རྐྱེན་གཞན་དག་ལ་ལྟོས་མི་བྱ། ། Don’t be dependent on external conditions. རྐྱེན་གཞན་དག་ལ་ལྟོས་མི་བྱ། Don’t be dependent on external conditions.
ད་རེས་གཙོ་བོ་ཉམས་སུ་བླང༌ ། This time, practise what’s most important. ད་རེས་གཙོ་བོ་ཉམས་སུ་བླངས། This time, practise what’s most important.
གོ་ལོག་མི་བྱ། Don’t misunderstand. གོ་ལོག་མི་བྱ། Don’t misunderstand.
རེས་འཇོག་མི་བྱ། Don’t be inconsistent. རེས་འཇོག་མི་བྱ། Don’t be inconsistent.
དོལ་ཆོད་དུ་སྦྱང༌། Train wholeheartedly. དོལ་ཆོད་དུ་སྦྱང་། Train wholeheartedly.
རྟོག་དཔྱད་གཉིས་ཀྱིས་ཐར་བར་བྱ། ། Gain freedom through discernment and analysis. རྟོག་དཔྱོད་གཉིས་ཀྱིས་ཐར་བར་བྱ། Gain freedom through discernment and analysis.
ཡུས་མ་བསྒོམ། Don’t be boastful. ཡུས་མ་བསྒོམ། Don’t be boastful.[5]
ཀོ་ལོང་མ་སྡོམ། Don’t be irritable. ཀོ་ལོང་མ་སྡོམ། Don’t be irritable.
ཡུད་ཙམ་པར་མི་བྱ། Don’t be temperamental. ཡུད་ཙམ་པ་མི་བྱ། Don’t be temperamental.
འོར་ཆེ་མ་འདོད། ། Don’t seek acknowledgement. འོར་ཆེ་མ་འདོད། Don’t seek acknowledgement.
 
སྙིགས་མ་ལྔ་པོ་བདོ་བ་འདི། །བྱང་ཆུབ་ལམ་དུ་བསྒྱུར་བ་ཡིན། །མན་ངག་བདུད་རྩིའི་སྙིང་པོ་འདི། །གསེར་གླིང་པ་ནས་བརྒྱུད་པ་ཡིན། །སྔོན་སྦྱངས་ལས་ཀྱི་འཕྲོ་སད་པས། །རང་གི་མོས་པ་མང་བའི་རྒྱུས། །སྡུག་བསྔལ་གཏམ་ངན་ཁྱད་བསད་ནས། །བདག་འཛིན་འདུལ་བའི་གདམས་ངག་ཞུས། །ད་ནི་ཤི་ཡང་མི་འགྱོད་དོ།། །། The essence of the nectar-like instructions for transforming into the path of awakening the five prevalent signs of degeneration was passed down from the one from Golden Isle. When karmic seeds left over from former trainings were aroused in me, I felt great interest, and so, without regard for suffering or disparagement, I sought instructions on subduing ego-clinging. Now, even in death, I will have no regrets. སྙིགས་མ་ལྔ་པོ་བདོ་བ་འདི། །བྱང་ཆུབ་ལམ་དུ་བསྒྱུར་བ་ཡི། །མན་ངག་བདུད་རྩིའི་སྙིང་པོ་འདི། །གསེར་གླིང་པ་ནས་བརྒྱུད་པ་ཡིན། །སྔོན་སྦྱངས་ལས་ཀྱི་འཕྲོ་སད་པས། །རང་ཉིད་མོས་པ་མང་བའི་རྒྱུས། །སྡུག་བསྔལ་གཏམ་ངན་ཁྱད་བསད་ནས། །བདག་འཛིན་འདུལ་བའི་མན་ངག་ཞུས། །ད་ནི་ཤི་ཡང་མི་འགྱོད་དོ། ། The essence of the nectar-like instructions for transforming into the path of awakening the five prevalent signs of degeneration was passed down from the one from Golden Isle. When karmic seeds left over from former trainings were aroused in me, I felt great interest, and so, without regard for suffering or disparagement, I sought instructions on subduing ego-clinging. Now, even in death, I will have no regrets.

Tibetan Commentaries

According to Thupten Jinpa, the translator and editor of Mind Training—The Great Collection (see 'Introduction', pages 11-12), the most well-known commentaries from Tibetan teachers on the Seven Points of Mind Training are:

  1. Sechilphuwa Özer Shyönnu’s (twelfth century) commentary compiled from Geshe Chekawa’s own lectures
  2. Gyalsé Tokmé Zangpo’s (fourteenth century) commentary
  3. Shonu Gyalchok’s (fourteenth century) Compendium of All Well-Uttered Insights
  4. Müchen Könchok Gyaltsen’s (fifteenth century) Supplement to Oral Transmission
  5. Radrengpa’s (fifteenth century) Stream of the Awakening Mind
  6. Hortön Namkha Pel’s (fifteenth century) Mind Training: Rays of the Sun
  7. The First Dalai Lama Gendün Drup’s (fifteenth century) Lucid and Succint Guide to Mind training
  8. Khedrup Sangye Yeshe’s (sixteenth century) How to Integrate into One’s Mind the Well-Known Seven-Point Mind Training
  9. Kalden Gyatso’s (seventeenth century) Dispelling the Darkness of Mind
  10. Yongzin Yeshe Gyaltsen’s (eighteenth century) Essence of Ambrosia
  11. Ngulchu Dharmabhadra’s (eighteenth century) Heart Jewel of the Bodhisattvas
  12. Jamyang Khyentse Wangpo’s (nineteenth century) Seeds of Benefit and Well-Being

[only commentaries #1 and 4 appear in The Great Collection anthology]

Translations and Contemporary Commentaries

In English

Rigpa Translations:
To Dispel the Misery of the World
  • Dalai Lama, Awakening the Mind, Lightening the Heart, the Dalai Lama (based on a commentary entitled The Rays of the Sun, by Hortön Namkha Pel, a disciple of Tsongkhapa), Harper San Francisco, 1995
  • Dilgo Khyentse Rinpoche, Enlightened Courage, Editions Padmakara, 1992
  • Chögyam Trungpa, Training the Mind and Cultivating Loving Kindness, Shambhala, 1993
  • Ga Rabjampa, To Dispel the Misery of the World: Whispered Teachings of the Bodhisattvas, translated by Rigpa Translations, Wisdom Publications, 2012.
  • Geshe Lobsang Tharchin, Achieving Bodhichitta, Mahayana Sutra and Tantra Press, 1999
  • Geshe Rabten & Geshe Dhargyey, Advice for a Spiritual Friend, Wisdom Publications, 1996
  • Geshe Thupten Jinpa (translator)
    • Mind Training: The Great Collection (as part of an anthology of early lojong texts), Wisdom Publications, 2005
    • Essential Mind Training (Tibetan Classics), Wisdom Publications, 2011
  • Gomo Tulku, Becoming a Child of the Buddhas, Wisdom Publications, 1998
  • Jamgön Kongtrul, The Great Path of Awakening, translated by Ken McLeod, Shambhala, 2005
  • Pema Chödrön, Start Where You Are, Shambhala Publications, 2001
  • Ringu Tulku Mind Training, Snow Lion Publications, 2007
  • Thrangu Rinpoche, Khenchen, The Seven Points of Mind Training, Zhyisil Chokyi Publications, 2004. Available here
  • Thrangu Rinpoche, Heart of the Dharma: Mind Training for Beginners, KTD Publications, 2010
  • Traleg Kyabgon, Benevolent Mind, Zhyisil Chokyi Publications, 2003
  • Traleg Kyabgon, The Practice of Lojong: Cultivating Compassion Through Training the Mind, Shambhala Publications, 2007
  • Wallace, B. Alan, Seven Point Mind Training, Snow Lion Publications, 2004
  • Wallace, B. Alan, Buddhism with an Attitude, Snow Lion Publications, 2003
  • Zhechen Gyaltsab Gyurmed Padma Namgyal, Path of Heroes: Birth of Enlightenment (two volumes), Dharma Press, 1995

In French

Oral Teachings Given to the Rigpa Sangha

References

  1. ↑ Most versions of the Seven Points have གང་བའི་ meaning “full”, but this text has ཁོལ་བའི་, which according to Khenpo Appey Rinpoche means ‘oppressed’ or ‘subdued’.
  2. ↑ Geshe Thupten Jinpa and others take སྤྱོད་ལམ་ to refer to the practice of the five strengths, but Ga Rabjampa's commentary relates it to conduct, and specifically the posture one adopts at the moment of death.
  3. ↑ Other versions have དགོས་པ་ (purpose) in place of དགོངས་པ་, translated here as objective.
  4. ↑ This translation follows Khenpo Appey Rinpoche’s explanation as ཟུར་དུ་བཀོལ་བ་, and the commentary of Ga Rabjampa.
  5. ↑ On the meaning of this term in Tibet, see Geshe Thupten Jinpa, Mind Training, pp.594-5, n.240.

External links

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