WESTCHESTER BUDDHIST CENTER 

2016 RETREAT 
 
LOJONG 
Atisha’s Mind Training System  
The Seven Points & 59 Slogans 
 
Source Book 
 
 

 
 
 
 For internal use only
~
Exclusively for the use of
Westchester Buddhist Center
First Edition - 2016
 Preface to the WBC 2016 Lojong Retreat Sourcebook

Welcome!

In preparing for the retreat, the three of us decided it would be helpful if the lojong slogans were
presented from various perspectives by drawing upon different commentarial sources. We chose
four sources that we felt were both excellent in themselves and also provided a diverse perspective.
We pulled all of these together into one place to facilitate our own study.

When we saw what a great resource this created, we decided to share this with everyone doing the
retreat. We then added some additional materials specifically geared towards the participants –
such as practice instructions – and packaged everything into this sourcebook.

During the retreat we will cover one point and a selection of its slogans each day. Please read some
or all of the readings on the day’s topic and slogans in this sourcebook. There will be a half hour
reading period each day in the shrine room dedicated to this purpose. In addition, of course, you are
welcome to use the open periods after meals and nighttime for reading as well.

The commentaries on the Lojong points and slogans were chosen because they lent the following
qualities:

 The commentaries by Pema Chodron (Start Where You Are) and Norman Fischer (Training in
Compassion) are the most accessible;
 Traleg Rinpoche’s commentary (The Practice of Lojong) is the most traditional;
 And Chogyam Trungpa, Rinpoche’s version (Training the Mind) represents the middle of the
road.

Thank you for both providing us the opportunity to immerse ourselves in this wonderfully
profound and challenging material, and for joining us in the process!


In the dharma of the exchange of self and other,
John, Jane and Derek
 WESTCHESTER BUDDHIST CENTER 2016 LOJONG RETREAT  
THE SEVEN POINTS & 59 SLOGANS OF MIND TRAINING OF ATISHA 

SOURCEBOOK TABLE OF CONTENTS  

 
Root Sources Abbreviations: 
1. PTOD2: The Profound Treasury of the Ocean of Dharma Vol. 2, The Bodhisattva Path of 
Wisdom and Compassion, Chogyam Trungpa 
2. TM: Training the Mind and Cultivating Loving‐Kindness, Chogyam Trungpa 
3. SWYA: Start Where You Are, Pema Chodron 
4. TPL: The Practice of Lojong: Cultivating Compassion through Training the Mind, Traleg 
Kyabgon 
5. TIC: Training in Compassion: Zen Teachings on the Practice of Lojong, Norman Fischer 
 
 
REFERENCE MATERIALS 
 
1. WBC Meditation Instruction for Shamatha Practice adapted from James Ishmael Ford’s 
version in the Shambhala Sun, SB p. 5 
2. Instructions for The Practice of the Four Limitless Qualities, SB p. 6 
3. Tonglen Instructions by Pema Chodron, SB pp. 7‐8  
4. Instructions for Tonglen by Judy Lief, SB pp. 9‐11 
5. The Seven Points and 59 Lojong Slogans of Atisha with their corresponding paramita as 
presented by Chogyam Trungpa Rinpoche, SB pp. 12‐13 
6. The Root Text on the Mind Training in Seven Points as arranged by Ken McLeod, SB p. 14‐16 
7. Selected Slogans from the Seven Points of Mind Training by Atisha for WBC 2016 Retreat , 
SB p. 17 
 
 
INTRODUCTION & OVERVIEW 
 
 PTOD2: Introduction to Mind Training, pp. 273‐281, SB pp. 18‐22 
 PTOD2: Undermining Aggression, pp. 282‐288, SB pp. 23‐25 
 TPL: Introduction, pp. 1‐13, SB pp. 26‐33 
 TM: Editor’s Preface, pp. xiii‐xxii, SB pp. 33‐38 
 
 

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 POINT ONE: THE PRELIMINARIES, WHICH ARE A BASIS FOR DHARMA PRACTICE 
 
Slogan 1. First, train in the preliminaries 
 
 TM: Point One, pp. 9‐10, SB pp. 39 
 
 
POINT TWO ‐ THE MAIN PRACTICE, TRAINING IN BODHICITTA 
ABSOLUTE BODHICITTA – GENEROSITY & RELATIVE BODHICITTA ‐ DISCIPLINE 
 
 
Slogan 2. Regard all dharmas as dreams.  
Slogan 3. Examine the nature of unborn awareness.  
Slogan 4. Self‐liberate even the antidote.   
Slogan 7. Sending and taking should be practiced alternately. These two should ride the 
breath.  
 
1. TM: Ultimate and Relative Bodhicitta  
a. Ultimate Bodhicitta and the Paramita of Generosity, pp. 11‐21, SB pp. 40‐45 
b. Relative Bodhicitta and the Paramita of Discipline, pp. 21‐28, SB pp. 45‐49 
c. Ultimate Bodhicitta Slogans 2‐4, pp. 29‐36, SB pp. 49‐52 
d. Relative Bodhicitta Slogans, pp. 46‐64, SB pp. 53‐61 
2. TPL: The Actual Practice 
a. The Cultivation of Bodhicitta, pp. 29‐31, SB pp. 62‐63 
b. Absolute Bodhicitta, pp. 31‐34 and 39‐41, SB pp. 63‐66 
c. Relative Bodhicitta, pp. 59‐65, SB pp. 67‐70 
d. Relative Bodhicitta Slogan 7, pp. 65‐71, SB pp. 70‐72 
3. TIC: Train in Empathy and Compassion 
a. Part 1 ‐ Absolute Bodhicitta, pp. 9‐16, SB pp. 73‐77 
b. Part 2 – Relative Bodhicitta, pp. 29‐31, SB pp. 78‐79 
4. SWYA:  
a. Slogan 2, No Big Deal pp. 12‐19, SB pp. 80‐84 
b. Slogan 2, Pulling out the Rug, pp. 20‐26, SB pp. 84‐87 
c. Slogan 7, Start Where You Are, pp. 44‐59, SB pp. 88‐95 
 
 
POINT THREE ‐ TRANSFORMATION OF BAD CIRCUMSTANCES INTO THE PATH OF 
ENLIGHTENMENT ‐ PATIENCE 
 
Point Three: 
 TM: pp. 71‐72, SB pp. 96 
 TPL: Transforming Adversity into the Path of Awakening, pp. 82‐86, SB pp. 97‐99 
 TIC: Transform Bad Circumstances into the Path, pp. 45‐47, SB pp. 100‐101 
 

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11. When the world is filled with evil, transform all mishaps into the path of bodhi.  
 SWYA: Bringing all that we Meet to the Path, pp. 60‐64, SB pp. 101‐103 
 
12. Drive all blames into one.  
 SWYA: Drive all blames into one, pp. 69‐76, SB pp. 104‐107 
 TIC, pp. 50‐53, SB pp. 108‐109 
 
16. Whatever you meet unexpectedly, join with meditation.  
 TM: pp. 125‐129, SB pp. 110‐112 
 SWYA:  Empty Boat, pp. 109‐114, SB pp. 112‐115 
 
 
POINT FOUR ‐ SHOWING THE UTILIZATION OF PRACTICE IN ONE'S WHOLE LIFE ‐ EXERTION 
 
Point Four 
17. Practice the five strengths, the condensed heart instructions  
 TM: pp. 131‐139, SB pp. 115‐119 
 TIC: Make Practice Your Whole Life, pp. 63‐76, SB pp. 120‐126 
 SWYA: Teachings for Life and Death, pp. 115‐123, SB pp. 127‐131 
 
 
POINT FIVE – EVALUATION OF MIND TRAINING ‐ MEDITATION 
 
Point Five: 
 TIC: Assess and Extend, pp. 80‐82, SB pp. 131‐132 
 TM: p. 147, SB p. 132 
 
19. All dharma agrees at one point.  
 TM: pp. 148‐151, SB pp. 133‐134 
 SWYA: Loving‐kindness and Compassion, pp. 124‐129, SB pp. 135‐137 
 
21. Always maintain only a joyful mind.  
22. If you can practice even when distracted, you are well trained.  
 TM: pp. 155‐159, SB pp. 138‐140 
 TPL: pp. 157‐164, SB pp. 140‐144 
 TIC: pp. 91‐93, SB pp. 144‐145 
 SWYA: Lighten Up, pp. 130‐135, SB pp. 146‐148 
 
 
Point Six ‐ Disciplines or Commitments of Mind Training ‐ Prajna 
 
Point Six: 
 TM: p. 167‐168, SB p. 149 

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 TPL: The Commitments of Mind Training, pp. 165‐166, SB pp. 150 
 TIC: The Discipline of Relationship, pp. 95‐99, SB pp. 151‐153 
 
24. Change your attitude, but remain natural.  
 TPL: pp. 169‐170, SB pp. 153‐154 
 
27. Work with the greatest defilement's first.  
28. Abandon any hope of fruition.  
 SWYA: Excerpt from Compassionate Action, pp. 153‐5, SB pp. 154‐155 
 TPL: pp. 174‐178, SB pp. 156‐158 
 TIC: pp. 106‐111, SB pp. 158‐161 
 SWYA: Abandon any hope of fruition, pp. 136‐143, SB pp. 161‐165 
 
 
Point Seven ‐ Guidelines of Mind Training – Prajna 
 
Point Seven: 
 TIC: Living with Ease in a Crazy World, pp. 125‐128, SB pp. 165‐167 
 
49. Always meditate on whatever provokes resentment.  
50. Don't be swayed by external circumstances.  
51. This time, practice the main points.  
 TPL: pp. 216‐2220, SB pp. 167‐169 
 TIC: pp. 137‐139, SB pp.  170‐171 
 

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MEDITATION INSTRUCTION 
FOR SHAMATHA PRACTICE 
 
Choose a quiet and uplifted place to do your meditation practice. Sit cross‐legged on a 
meditation cushion, or if that’s difficult, sit on a straight‐backed chair with your feet flat on the 
floor without leaning against the back of the chair. 
 
Place your hands palms down on your thighs and take an upright posture with a straight back, 
relaxed yet dignified. With your eyes open, let your gaze rest comfortably as you look slightly 
downward about six feet in front of you. 
 
Place your attention lightly on your out breath, while remaining aware of the environment 
around you. Be with each breath as the air goes out through your mouth and nostrils and 
dissolves into the space around you. At the end of each out‐breath, simply rest until the next 
breath goes out. For a more focused meditation you can follow both out breaths and in 
breaths. 
 
Whenever you notice that a thought has taken your attention away from the breath, just say to 
yourself, “thinking,” and return to following the breath. In this context, any thought, feeling, or 
perception that distracts you is labeled “thinking.”  
 
Alternatively, it is not necessary to say “thinking” to yourself.  When a thought arises, you may 
just gently note it and return your attention to your breath and posture. 
 
Thoughts are not judged as good or bad.  
 
At the end of your meditation session, bring calm, mindfulness, and openness into the rest of 
your day. 
 
Adapted by Westchester Buddhist Center from instructions written by  
James Ishmael Ford and printed in the Shambhala Sun. 

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 The Four Limitless Qualities 
 
May all sentient beings enjoy happiness and the root of happiness 
Be free from suffering and the root of suffering 
May they not be separated from the great happiness devoid of suffering 
May they dwell in the great equanimity free from passion aggression and ignorance.  
 
Contemplative Meditation for the Four Limitless Qualities 
 
In contemplation, we change the order such that equanimity is first… 
 
Equanimity 
 
Equanimity is to know that the temporary notions of “friend,” “enemy,” and so forth are illusory and 
cannot be relied on, and to accomplish the benefit of sentient beings without any bias. Chant 3x; 
contemplate 5‐10 minutes; chant 3x to conclude. May all sentient beings dwell in the great equanimity 
free from passion, aggression, and prejudice. 
 
Loving Kindness 
 
Loving‐kindness is to think, may all sentient beings always have what I find desirable. Chant 3x; 
contemplate 5‐10 minutes; chant 3x to conclude. May all sentient beings enjoy happiness and the root 
of happiness.  
 
Compassion 
 
Compassion is like the unbearable anguish that would arise when a very dear relative of mine was 
being burned in a fire, but it is directed toward all sentient beings. Chant 3x; contemplate 5‐10 
minutes; chant 3x to conclude. May all sentient beings be free from suffering and the root of suffering.  
 
Joy 
 
Joy is like the feeling that would arise in a mother when her only son who had gone off to war returns 
home. Chant 3x; contemplate 5‐10 minutes; chant 3x to conclude. May all sentient beings not be 
separated from the great happiness devoid of suffering.  
 
Alternate Elaborate Version in Seven Stages 
 
One can also do a more elaborate version using seven steps for each Immeasurable ‐  
1. Oneself (this is the most important!) 
2. Someone easy to love 
3. For a specific friend 
4. Fr someone neutral 
5. For someone offensive 
6. For everyone above (dissolve all boundaries) 
7. For all beings in the universe 
 

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 TONGLEN INSTRUCTION 
BY PEMA CHODRON 
 
 
In order to have compassion for others, we have to have compassion for ourselves. In particular, to 
care about people who are fearful, angry, jealous, overpowered by addictions of all kinds, arrogant, 
proud, miserly, selfish, mean‐‐you name it‐‐to have compassion and to care for these people, means 
not to run from the pain of finding these things in ourselves. In fact, one's whole attitude toward pain 
can change. Instead of fending it off and hiding from it, one could open one's heart and allow oneself 
to feel that pain, feel it as something that will soften and purify us and make us far more loving and 
kind.  
 
The Tonglen practice is a method for connecting with suffering‐‐ours and that which is all around us‐‐
everywhere we go. It is a method for overcoming our fear of suffering and for dissolving the tightness 
of our heart. Primarily it is a method for awakening the compassion that is inherent in all of us, no 
matter how cruel or cold we might seem to be.  
 
We begin the practice by taking on the suffering of a person we know to be hurting and whom we 
wish to help. For instance, if you know of a child who is being hurt, you breathe in with the wish to 
take away all the pain and fear of that child. Then, as you breathe out, you send the child happiness, 
joy or whatever would relieve their pain. This is the core of the practice: breathing in other's pain so 
they can be well and have more space to relax and open, and breathing out, sending them relaxation 
or whatever you feel would bring them relief and happiness. However, we often cannot do this 
practice because we come face to face with our own fear, our own resistance, anger, or whatever our 
personal pain, our personal stuckness happens to be at that moment. 
 
At that point you can change the focus and begin to do tonglen for what you are feeling and for 
millions of others just like you who at that very moment of time are feeling exactly the same stuckness 
and misery. Maybe you are able to name your pain. You recognize it clearly as terror or revulsion or 
anger or wanting to get revenge. So you breathe in for all the people who are caught with that same 
emotion and you send out relief or whatever opens up the space for yourself and all those countless 
others. Maybe you can't name what you're feeling but you can feel it‐‐a tightness in the stomach, a 
heavy darkness or whatever. Just contact what you are feeling and breathe in, take it in‐‐for all of us 
and send out relief to all of us. 
 
People often say that this practice goes against the grain of how we usually hold ourselves together. 
Truthfully, this practice does go against the grain of wanting things on our own terms, of wanting it to 
work out for ourselves no matter what happens to the others. The practice dissolves the walls we've 
built around our heart. It dissolves the armour of self protection we've tried so hard to create around 
ourselves. In Buddhist language one would say that it dissolves the fixation and clinging of ego. 
 
Tonglen reverses the usual logic of avoiding suffering and seeking pleasure and, in the process, we 
become liberated from a very ancient prison of selfishness. We begin to feel love both for ourselves 
and others and also we begin to take care of ourselves and others. It awakens our compassion and it 
also introduces us to a far larger view of reality. It introduces us to the unlimited spaciousness that 
Buddhists call shunyata. By doing the practice, we begin to connect with the open dimension of our 
being. At first we experience this as things not being such a big deal or so solid as they seemed before. 

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Tonglen can be done for those who are ill, those who are dying or have just died, or for those that are 
in pain of any kind. It can be done either as a formal meditation practice or right on the spot at any 
time. For example, if you are out walking and you see someone in pain‐right on the spot you can begin 
to breathe in their pain and send out some relief. Or, more likely, you might see someone in pain and 
look away because it brings up your fear or anger; it brings up your resistance and confusion. So "on 
the spot" you can do tonglen for all the people who are just like you, for everyone who wishes to be 
compassionate but instead is afraid, for everyone who wishes to be brave but instead is a coward. 
Rather than beating yourself up, use your own stuckness as a stepping stone to understanding what 
people are up against all over the world. Breathe in for all of us and breathe out for all of us. Use what 
seems like poison as medicine. Use your personal suffering as the path to compassion for all beings. 
 
When you do tonglen "on the spot", simply breathe in and breathe out, taking in pain and sending out 
spaciousness and relief.   
 
When you do tonglen as a formal meditation practice it has four stages. 
 
1. First rest your mind briefly, for a second or two, in a state of openness or stillness. This stage is 
traditionally called "flashing on Absolute bodhicitta" or suddenly opening to basic spaciousness 
and clarity. 
 
2. Second, work with texture. You breathe in a feeling of hot, dark and heavy‐‐a sense of 
claustrophobia, and you breathe out a feeling of cool, bright and light‐‐a sense of freshness. You 
breathe in completely through all the pores of your body and you breathe out, radiate out, 
completely through all the pores of your body. You do this until it feels synchronized with your in 
and outbreath. 
 
3. Third, you work with a personal situation‐‐any painful situation which is real to you. Traditionally 
you begin by doing tonglen for someone you care about and wish to help. However, as I described, 
if you are stuck, do the practice for the pain you are feeling and simultaneously for all those just 
like you who feel that kind of suffering. For instance if you are feeling inadequate‐‐you breathe 
that in for yourself and all the others in the same boat‐‐and you send out confidence or relief in 
any form you wish. 
 
4. Finally make the taking in and sending out larger. If you are doing tong!en for someone you love, 
extend it out to everyone who is in the same situation. If you are doing tonglen for someone you 
see on television or on the street, do it for all the others in the same boat‐make it larger than just 
that one person. If you are doing tonglen for all those who are feeling the anger or fear that you 
are caught with, maybe that is big enough. But you could go further in all these cases. You could 
do tonglen for people you consider to be your enemies‐ those that hurt you or hurt others. Do 
tonglen for them, thinking of them as having the same confusion and stuckness as your friend or 
yourself. Breathe in their pain and send them relief. 
 
This is to say that tonglen can extend infinitely. As you do the practice, gradually over time, your 
compassion naturally expands and so does your realization that things are not as solid as you thought. 
As you do this practice, gradually at your own pace, you will be surprised to find yourself more and 
more able to be there for others even in what used to seem like impossible situations. 
 

Page 8
 INSTRUCTIONS ON TONGLEN PRACTICE
1979 Vajradhatu Seminary
May 5, 1~79
Mrs. Judy Lief

I'd like to give some brief instructions on the practice

of tonglen, sending and taking, which will be introduced as
regular practice during this sitting period. It will be prac-
ticed for one-half hour every day at approximately five o'clock.
It probably will be introduced as well in dharmadhatus and
centers as part of an intensive sitting practice.
I'm sure all of you are familiar at this point with the
basic slogan on tonglen. "Sending and taking should be practiced
alternately. This alternation should be placed on the medium
of the breath." This is a very brief description of the entire
practice. The practice will be initiated with one gong, a large
gong. At this point, the first step is to check your posture,
straighten yourself, and basically just prepare yourself to
shift from shamatha into tonglen practice. Since this practice
is for a relatively brief period of time, you should take
special care to have good posture throughout.
The next step, which is very brief, a momentary thing,
is to have a sudden reminder or flash, a sense of clarity,
goodness, basic stillness of mind. This is very abrupt and
very rapid, a matter of a few seconds, just a sense of quality
of mind at rest~
The practice itself begins with the inbreath since the
practice begins with yourself. What you breathe in is the
quality of blackness, hotness and heaviness. The beginning of
the practice--for the first 10 minutes or so--should be devel-
oping a general feeling, which is visually expressed as black
and white or, in terms of temperature, hot and cool, or a
basic feeling of heaviness and lightness. These are what
we're working with.
So with your inbreath, you begin to breathe in--in a
very thorough manner--the qualities of black, hot, and heavy.
With the outbreath, you breathe out what is white, cool, and
light. This is very important in terms of setting up the
environment and the atmosphere of the practice. So when you
breathe in, you should breathe in thoroughly and actually
have a sense of receiving ~ll of this into your system. When
you breathe out, you should have a sense of giving away,
thoroughly and completely, and even have a sense that this
whiteness that you are giving out is being received by some-
body or other out there.

Page 9
 One point about this practice is that you should act~ally
have a sense of total body. It's not just sort of going out on
the breath in a very narrow way, but it's a sense of the whole
body giving out its lightness and taking on blackness--from top
to bottom--through all the pores, in and out. The image of an
air conditioning system has been used; you're air conditioning
the room by taking in the room's hotness. So it's very deliber-
ate, very heavy.
After you've set up this general quality of feeling,
then you can go on to particular themes--ideas of someone you
particularly hate, for instance. You might breathe that
hatred in and breathe out some attachment to this or that.
Make use of particular themes or situations that are close at
hand, something that happened today or some particularly in-
spiring or irksome fact of your existence. The point about
this section, which is drawing on situations and ideas and
concepts, is that the particular self-involved situation you
begin with should be very quickly expanded to include other
people around you and other sentient beings. For instance,
you might start out with an aggressive sense of something;
you might begin with your own aggression, breathing in the
quality of your agzression. Then you expand that to the other
people involved in the situation, and then, very rapidly there
should be a sense of taking on the aggression generally of all
sentient beings. Then you breathe out gentleness and whatever
seems good--any kindness you could ~rasp on to. So you breathe
in and out, and you expand very quickly. Don't just fixate on
one particular situation for the whole practice.
If the practice starts to get confusing or slightly con-
ceptual, or if some difficulty comes up, you Cqn use the fresh
start approach that you are now familiar with in your shamatha
practice. You can just return again to that flash of clarity or
stillness, and then reestablish the feeling in terms of the more
abstract qualities of black and heavy, light and fresh. Then
you build up to the next particular detailed situation.
So the whole quality of this practice is developing a
general feeling and maintaining that feeling throughout any
particular thoughts that corne up. It should be balanced--with
a sense of breathing in thoroughly and also letting go, giving
away thoroughly, a quality of balance--not clinging to either
end of the practice.
This practice of tonglen should be done every day. It
should only be done in formal group practice during the specific
periods set aside for it. It shouldn't be something you just
casually go in and out of at whim. You should confine it t6
this period. Thirty minutes a day (here at seminary). In
-2-

Page 10
terms of postmeditation, the advice that the Vajracarya gave
was to memorize the slogans and to apply them as situations--
cause them to arise in your mind.
So let me just review the main steps, and then we can
try it out. It's somewhat an historic occasion actually, the
first formal mahayana practice introduced to the sangha any-
where. When you hear the gong, there's a brief flash; then
you begin with the inbreath and the general feeling tone for
the first ten minutes or so. The rest of the time, it's much
looser: you deal with situations and relationships and what-
ever comes up. It's fine to be somewhat deliberate and heavy
about it.
Basically, the practice has an almost relentless quality.
There's no particular gap in the process; you just keep on with
it. When you start losing it, you just take a fresh start and
build it up again. So let's give it a try.
At the very end, there will be a series of gongs. When
you hear the first gong, you should stop the practice at that
point. Basically, it's just a period of transition back to
shamatha. So the main thing is that at the very first gong
at the end of the practice, you just drop tonglen and allow a
brief transition into straight shamatha.

-3-

Page 11
 The Seven Points and 59 Lojong Slogans of Atisha 
As presented by Chogyam Trungpa, Rinpoche 
 
 
POINT ONE – The Preliminaries, Which Are a Basis for Dharma Practice 
 
1. First, train in the preliminaries.  
 
 
POINT TWO ‐ The Main Practice, Which Is Training in Bodhicitta 
 
Absolute Bodhicitta slogans ‐ The Paramita of Generosity 
2. Regard all dharmas as dreams.  
3. Examine the nature of unborn awareness.  
4. Self‐liberate even the antidote.  
5. Rest in the nature of alaya, the essence.  
6. In post‐meditation, be a child of illusion.  
 
Relative Bodhicitta slogans ‐ The Paramita of Discipline 
7. Sending and taking should be practiced alternately. These two should ride the breath.  
8. Three objects, three poisons, and three seeds of virtue.  
9. In all activities, train with slogans.  
10. Begin the sequence of sending and taking with yourself.  
 
 
POINT THREE ‐ Transformation of Bad Circumstances into the Path of Enlightenment 
 
Relative Bodhicitta slogans ‐ The Paramita of Patience  
11. When the world is filled with evil, Transform all mishaps into the path of bodhi.  
12. Drive all blames into one.  
13. Be grateful to everyone.  
14. Seeing confusion as the four kayas Is unsurpassable shunyata protection.  
15. Four practices are the best of methods.  
16. Whatever you meet unexpectedly, join with meditation.  
 
 
POINT FOUR ‐ Showing the Utilization of Practice in One's Whole Life 
 
Relative Bodhicitta slogans ‐ The Paramita of Exertion  
17. Practice the five strengths, The condensed heart instructions.  
18. The mahayana instruction for ejection of consciousness at death Is the five strengths: how 
you conduct yourself is important.  
 
 
POINT FIVE – Evaluation of Mind Training 
 
Relative Bodhicitta slogans ‐ The Paramita of Meditation  
19. All dharma agrees at one point.  
20. Of the two witnesses, hold the principal one.  
Page 12
21. Always maintain only a joyful mind.  
22. If you can practice even when distracted, you are well trained.  
 
 
POINT SIX ‐ Disciplines of Mind Training 
 
Relative Bodhicitta slogans ‐ The Paramita of Prajna  
23. Always abide by the three basic principles.  
24. Change your attitude, but remain natural.  
25. Don't talk about injured limbs.  
26. Don't ponder others.  
27. Work with the greatest defilement's first.  
28. Abandon any hope of fruition.  
29. Abandon poisonous food.  
30. Don't be so predictable.  
31. Don't malign others.  
32. Don't wait in ambush.  
33. Don't bring things to a painful point.  
34. Don't transfer the ox's load to the cow.  
35. Don't try to be the fastest.  
36. Don't act with a twist.  
37. Don't make gods into demons.  
38. Don't seek others' pain as the limbs of your own happiness.  
 
 
POINT SEVEN ‐ Guidelines of Mind Training 
 
Relative Bodhicitta slogans ‐ The Paramita of Prajna (Cont’d) 
39. All activities should be done with one intention.  
40. Correct all wrongs with one intention.  
41. Two activities: one at the beginning, one at the end.  
42. Whichever of the two occurs, be patient.  
43. Observe these two, even at the risk of your life.  
44. Train in the three difficulties.  
45. Take on the three principle causes.  
46. Pay heed that the three never wane.  
47. Keep the three inseparable.  
48. Train without bias in all areas. It is crucial always to do this pervasively and wholeheartedly.  
49. Always meditate on whatever provokes resentment.  
50. Don't be swayed by external circumstances.  
51. This time, practice the main points.  
52. Don't misinterpret.  
53. Don't vacillate.  
54. Train wholeheartedly.  
55. Liberate yourself by examining and analyzing.  
56. Don't wallow in self‐pity.  
57. Don't be jealous.  
58. Don't be frivolous.  
59. Don't expect applause.  
Page 13
 The Root Text on the Mind Training in Seven Points 
By Atisha and as Recorded by Geshe Chekawa 
Organized as Presented by Ken McLeod on Unfettered Mind 
http://www.unfetteredmind.org/mindtraining/about.php 
 
 
I) Groundwork 
1) First, do the groundwork. 
 
II) Practices 
A) Awakening to what is ultimately true 
1) Look at all experience as a dream. 
2) Examine the nature of unborn awareness. 
3) Let even the remedy release naturally. 
4) The essence of the path: rest in the basis of all experience. 
5) In daily life, be a child of illusion. 
B) Awakening to what is apparently true 
1) Train in taking and sending alternately. Put them on the breath. 
2) Three objects, three poisons, three seeds of virtue. 
3) Use reminders in everything you do. 
4) Begin the sequence of taking with you. 
 
III) Applications 
A) General 
1) When misfortune fills the world and its inhabitants 
2) Make adversity the path of awakening. 
B) Awakening to what is apparently true 
1) Drive all blame into one. 
2) Be grateful to everyone. 
C) Awakening to what is ultimately true 
1) The ultimate protection is emptiness; 
2) Know what arises as confusion to be the four aspects of being. 
D) Special Methods 
1) The best way is to use the four practices. 
2) Work with whatever you encounter, immediately. 
 
IV) Summaries 
A) What to do while living 
1) A summary of the essential instructions: 
2) Train in the five forces. 
B) What to do while dying 
1) The five forces are the mahayana instructions for dying. Posture is important. 
 
V) Measures of proficiency 
1) All instructions have one aim. 
2) Two witnesses: rely on the important one. 
3) A joyous state of mind is a constant support. 
4) Proficiency means you do it even when distracted. 
 
VI) Commitments 

Page 14
 A) General 
1) Always train in three basic principles. 
B) Body, speech, mind 
1) Change your intention but behave naturally. 
2) Don't talk about others' shortcomings. 
3) Don't dwell on others' problems. 
C) General reactivity 
1) Work on your strongest reactions first. 
2) Give up any hope for results. 
3) Give up poisoned food. 
D) Anger 
1) Don't rely on a sense of duty. 
2) Don't lash out. 
3) Don't lie in ambush. 
4) Don't go for the throat. 
E) Envy 
1) Don't put an ox's load on a cow. 
2) Don't be competitive. 
3) Don't make practice a sham. 
F) Pride 
1) Don't turn a god into a demon. 
2) Don't look to profit from sorrow. 
 
VII) Guidelines 
A) General 
1) Use one practice for everything. 
2) Use one remedy for everything. 
B) Reminders 
1) Two things to do: one at the beginning, one at the end. 
2) Whatever happens, good or bad, be patient. 
3) Keep these two, even if your life is at risk. 
C) Maintenance 
1) Learn to meet three challenges. 
2) Foster three key elements. 
3) Take care to prevent three kinds of damage. 
4) Engage all three faculties. 
D) Extension 
1) Train on every object without preference. 
2) Training must be broad and deep. 
3) Always work on what makes you boil. 
4) Don't be dependent on extraneous conditions. 
E) Addressing imbalance 
1) Practice what's important now. 
2) Don't get things wrong. 
3) Don't switch on and off. 
F) Maintaining balance 
1) Train wholeheartedly. 
2) Find freedom by probing and testing. 
3) Don't boast. 
4) Don't be hypersensitive. 
5) Don't be impulsive. 
6) Don't expect thanks. 
Page 15
 1/10/2016 Mind Training Map

Page 16

http://www.unfetteredmind.org/mindtraining/map.php 1/1
 Selections from the Lojong Slogans of Atisha 
For WBC Annual Winter Retreat 2016  

 
DAY TWO: POINT 1 – The Preliminaries, Which Are a Basis for Dharma Practice  
  Pre‐requisites for Shamatha and the four thoughts that turn the mind 
1. First, train in the preliminaries 
 
DAY THREE: POINT 2 ‐ The Main Practice, Which Is Training in Bodhicitta  
Absolute Bodhicitta slogans – Vipashyana & The Paramita of Generosity 
2. Regard all dharmas as dreams.  
3. Examine the nature of unborn awareness.  
4. Self‐liberate even the antidote.   
  Relative Bodhicitta slogans ‐ The Paramita of Discipline 
7. Sending and taking should be practiced alternately. These two should ride the breath.  
 
DAY FOUR: POINT 3 ‐ Transformation of Bad Circumstances into the Path of Enlightenment  
Relative Bodhicitta slogans ‐ The Paramita of Patience  
11. When the world is filled with evil, transform all mishaps into the path of bodhi.  
12. Drive all blames into one.  
16. Whatever you meet unexpectedly, join with meditation.  
 
DAY FIVE: POINT 4 ‐ Showing the Utilization of Practice in One's Whole Life  
Relative Bodhicitta slogans ‐ The Paramita of Exertion  
17. Practice the five strengths, the condensed heart instructions.  
 
DAY SIX: POINT 5 – Evaluation of Mind Training  
Relative Bodhicitta slogans ‐ The Paramita of Meditation  
19. All dharma agrees at one point.  
21. Always maintain only a joyful mind.  
22. If you can practice even when distracted, you are well trained.  
 
DAY SEVEN: POINT 6 ‐ Disciplines or Commitments of Mind Training  
Relative Bodhicitta slogans ‐ The Paramita of Prajna  
24. Change your attitude, but remain natural.  
27. Work with the greatest defilement's first.  
28. Abandon any hope of fruition.  
 
DAY EIGHT: POINT 7 ‐ Guidelines of Mind Training  
Relative Bodhicitta slogans ‐ The Paramita of Prajna (Cont’d) 
49. Always meditate on whatever provokes resentment.  
50. Don't be swayed by external circumstances.  
51. This time, practice the main points.  
 

Page 17
 VOLUME TWO

THE PRO FO U ND TREASURY

OF THE OCEAN OF DHARMA

33

Introduction to Mind Training

The Bodhisattva Path o f
The lojong, or mind-training, slogans are very simple, and not
W isdo m and Compassion particularly philosophical. They are purely what one of the great
Kagyii teachers referred to as a “grandmother’s finger pointing. ”
When a grandmother says, “This is the place where I used to go and
pick corn or collect wild vegetables, ”she uses herfinger rather than
writing on paper or using a map.

CHOGYAM TRUNGPA

Page 18
o f a r , our approach to the mahayana has been a philosophical one.
S But to experience reality properly, we very much need an application
or working basis. We need to change to a slightly more contemplative
CO M PILED AND EDITED BY approach. This comes in very handy. We may have begun to understand
the shunyata principle or the teachings on relative and absolute truth, but
Judith L. L ie f what are we going to do then? W hat are we going to do with those two
truths? It is like we have eaten an immense amount of birthday cake: we
are completely bloated and do not know what to do next. So at this point
we need to shift our emphasis from the theory of the bodhisattva path to
the practice and experience of it.
W hat is the difference between theory and practice? Theory is an
understanding of the possibility of egolessness, and practice is actually
shedding your ego. The effect is relating with reality according to the
bodhisattva path. At the theoretical level, you can understand how the
realization of the egolessness of individuality and the egolessness of dhar-
mas can be achieved simultaneously and properly. And at the practical
level, how you are going to do that is largely based on your practice and
Sh a m b h a l a • B o s t o n & L o n d o n • 2013 personal discipline.

273
 MIND TRAINING AND SLOGAN PRACTICE
In the mahayana, our main concern is how to awaken ourselves. The
mahayana takes quite a lot of effort because it is a big job. That is why it
is called the mahayana, the great vehicle: it is a big deal. The mahayana
is no joke, and you had better not fall asleep at the wheel when you are
driving on such a big highway. But you can't go wrong with mahayana
heavy-handedness; it is the best kind.
With mahayana practice, there is no cultivation—you just do it. It's
like taking medication: the pills you take might taste terribly bitter, but
you take them anyway The mahayana is very harsh, but it is also very
gentle. The intention is gentle, but the practice is harsh. By combining the
intention and the practice, you are being both "harshed” and "gended.”
That process turns you into a bodhisattva. It is like jumping into a blender:
you begin to feel that you are swimming in the blender, and you might
even enjoy it a little bit after you have been processed.
The technique of shamatha-vipashyana does not change very much in
the mahayana; it is pretty standard. The only difference is the idea of an
enlightened attitude, or bodhichitta. When you take the bodhisattva vow,
you are actually transplanting bodhichitta in yourself. So bodhichitta is
not purely conceptual; it is pragmatic. Out of bodhichitta comes the idea
of working with a spiritual friend, or kalyanamitra, as the guide for your
Page 19
practice. You begin to be willing to commit yourself to working with all
sentient beings. But before you launch yourself into such a project, you
first need lots of training. In that way, the mahayana approach is similar to
the hinayana logic of soso tharpa, or self-liberadon.
A t is h a a n d t h e T r a n s m is s io n
OF THE LO J O N G T E A C H I N G S
Lojong is one of the mahayana contemplative practices taught in Tibet by
Atisha Dipankara. Lo means "'intelligence," or "mind”; it is that which can
perceive things. Jong means "training” or "processing”; so lojong means
"mind training.” It is similar to the concept of shinjang, which means
"thoroughly processed.”
Atisha Dipankara visited Tibet at the beginning of the eleventh cen-
tury, during the second revival of Buddhism in Tibet, after the time of
Padmasambhava and after the period of persecution of Buddhists. When
Atisha came to Tibet, he presented teachings in what was to become
known as the Kadam school. Ka means "command,” or "teaching.” It is
274
INTRODUCTION TO MIND TRAINING
like the word Logos, or "Word/' in the Christian tradition, as in "In the
beginning was the Word." Ka is a fundamental sacred command. It refers
both to absolute truth and to a quality of practicality or workability from
the individuars point of view Dam means "instruction." It is oral teach-
ing, personal teaching, a manual on how to handle your life properly. So
Kadam means "sacred command teaching." The Kadam tradition devel-
oped around the time of Marpa and Milarepa, when Tibetan monasti-
cism was beginning to take place and become deeply rooted. The Kagyii
teacher Gampopa also belonged to the Kadam order, and incorporated
this practice into the Kagyii tradition.
Within the Kadam tradition, there is a contemplative school and an
intellectual school. In the contemplative school, the teachings are seen
as instructions for practice rather than as an intellectual system. All the
commands and messages are regarded as practical and workable for stu-
dents, and there is an emphasis on contemplative and meditative disci-
plines. Since the Kagyiipas received instructions on the proper practice of
mahayana through Gampopa, who studied with Kadam teachers as well
as with Milarepa, we practice lojong based on the contemplative school
of the Kadam tradition.
The Geluk tradition developed from the intellectual, or pandita, school
of the Kadam tradition. Ge means "virtue," and luk means "system"; so
the Geluk tradition is the "study of virtue." Gelukpas take a dialectical
approach to understanding the mahayana and are philosophically ori-
ented. They study logic, and analyze and intellectualize the teachings,
whereas the Kagyii and Nyingma schools, which are my traditions, are
referred to as practice lineages.
Atisha’s lojong teachings were later summarized in a text by Geshe
Chekawa Yeshe Dorje entitled The Root Text of the Seven Points of Training
the Mind. My discussion of lojong is based on this text and on Jamgon
Kongtrufs commentary, called Changchup Shunglam, which means "the
main path to enlightenment."* Changchup means "enlightenment," shung
means "main," and lam is "path"; so Changchup Shunglam means "main
path to enlightenment." Shung is also the word used for "government."
For instance, we could call the Tibetan government po $hung: po meaning
* G e sh e C h e k a w a ’s text, a lo n g w ith J a m g o n K ongtriiT s c o m m e n ta ry , w e re tra n s la te d b y
K en M c L e o d a n d p u b lis h e d as The Great Path o f Awakening: A Commentary on the Mahayana
Teachings o f the Seven Points o f M ind Training (B o sto n : S h a m b h a la P u b lic a tio n s , 1987).
275
 MIND TRAINING AND SLOGAN PRACTICE
Tibet, and shung meaning government. The government running the
country is supposed to be a wide administration rather than a narrow one.
It takes care of the psychology of the country as well as the economics,
politics, and domestic situations. Shunglam can also mean “highway,” or
“boulevard/' like a road in the middle of a city. It is extraordinarily wide
and open, the main path on which everybody travels, the way any good
old Buddhist should travel.
In the Changchup Shunglam, Atisha Dipankara's teachings on lojong are
presented as a sevenfold cleaning or processing of one's mind, based on
fifty-nine slogans designed to teach people how to become good mahaya-
nists. These instructions were given to very simple people as well as to
educated people. When the mahayana was first presented in Tibet, people
were quite savage. So basic teachings, such as trying to be kind to your
neighbors instead of destroying them, were revolutionary. In Tibet—or
India for that matter—there was not much law and order, and so at first
the mahayana teachers were simply trying to establish basic social norms.
It took a long time for them to convince people that they could actually
trust their next-door neighbors.
We may have gone a bit beyond teachings such as trying to be kind
or not gossiping about people we dislike. Social norms about those types
Page 20
of things already exist. In modern society, we have been bombarded with
all kinds of moralities and behavioral norms. We also have the police to
protect us from doing terrible things to one another. We are told to try
tp be good citizens, and if we are not, we will get in trouble and end up
in jail. But on the way toward trying to be good and kind, our approach
has somewhat degenerated. It does not have enough psychological depth
of real gut-level compassion. So at this point, although we may be more
civilized, we constantly miss the point of why we are civilized. We miss
the heart of the matter. Apart from being kind and good and keeping out
of trouble, there is no greater vision. So it is important to emphasize the
psychological aspect of lojong.
T h e Po w er a n d Pr a c t ic a l it y of Lo jo n g
Lojong is a way of switching allegiance from your ego to buddha nature.
It is a process of indoctrination in which your previous preconceptions are
wiped out. Quite simply, you indoctrinate yourself into the bodhisattva
path and the bodhisattva's way of thinking by realizing that you have in
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INTRODUCTION TO MIND TRAINING
your mind this monolithic principle called buddha nature, bodhichitta, or
tathagatagarbha. You indoctrinate yourself so that you cannot get away
from that.
The lojong, or mind-training, slogans are very simple, and not particu-
larly philosophical. They are purely what one of the great Kagyu teachers
referred to as a "grandmother's finger pointing." When a grandmother
says, "This is the place where I used to go and pick corn or collect wild
vegetables," she uses her finger rather than writing on paper or using a
map. In earlier times, quite possibly students were illiterate or not par-
ticularly versed in philosophy, so slogans were used. Jamgon Kongtrufs
writing on this practice also very much reflects that approach.
In my own training, I studied a lot of philosophy. So when Jamgon
Kongtriil first suggested that I study the seven points of mind training, I
was relieved to discover that Buddhism was so simple and practical. You
can actually practice it; you can just follow the book and do as it says, which
is extraordinarily powerful and such a relief. In my childhood, I enjoyed
immensely reading and memorizing the slogans. The simplicity of this
text and Jamgon Kongtrufs commentary on it is so precious and direct;
it is almost as if it were written for peasants. One of the characteristics
of Jamgon Kongtrul’s writing is that he can change his tone completely,
depending on the subject, as if he were a different author altogether—and
in doing so, his relationship with the audience becomes entirely different.
The Ckangckup Skunglam is one of the best books I studied in the early
stages of my monastic life. Each time I read this book, I get benefit from it.
It is somewhat rugged, but at the same time it is soothing. I was planning
to become a simple monk. I was going to study these things and become
a good Buddhist, a contemplative person—and such a thread still holds
throughout my life. In spite of the complications in my life, I still feel
that I am basically a simple, romantic Buddhist who has immense feeling
toward the teachers and the teaching.
Lojong teachings are very powerful, particularly when you are facing
difficulties. You should realize the importance of these slogans, under-
stand as much as you can, and memorize them. W hat has been said is like
a drop of golden liquid. There is a hard-edged quality of cutting down
preconceptions and other ego battles, but at the same time, there is always
a soft spot of devotion and simplicity that you can never forget. I am not
particularly trying to be dramatic, but I really do feel extraordinarily posi-
tive about Jamgon Kongtriil and his approach to this teaching.
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 MIND TRAINING AND SLOGAN PRACTICE
The lojong teachings include several points of mahayana discipline,
but the foremost discipline is to develop ultimate bodhichitta. Compas-
sion comes from the level of ultimate bodhichitta, an unconditioned state
where you begin to realize that you and others do not exist. Therefore,
you are able to extend yourself, which gives you joy and further joy. It
makes you smile and appreciate the world. But it is important to begin at
the beginning, almost at the kitchen-sink level. It may not be all that enter-
taining, but once you understand the basics, you could play and dance and
appreciate the phenomenal world.
In order to practice lojong, you need hinayana training, and you also
need to develop compassion and gentleness. At the hinayana level, you
disown your arrogance and competitiveness. Beyond that, the mahayana
touch is acknowledging your basic goodness, so you don t feel you are
completely cut off and hopeless. In the mahayana, you are developing
an attitude of strength and energy. You are beginning to trust yourself.
You trust that your mind is always workable, that you can actually train
yourself. You trust that you are not as bad as you thought, but you can
apply yourself by means of discipline and meditation. By witnessing the
spiritual friend and their relationship to the lineage, you see that you too
can do it. So an overall feeling of positive atmosphere and positive logic
Page 21
is created. Because you have developed such gentleness and sympathy for
yourself, you begin to feel frustrated with those who cannot click into this
possibility. You feel sorry for them, and out of that frustration you develop
compassion.
G e t t in g a Fe e l f o r t h e Sl o g a n s
It is important to understand the structure of the Atisha slogans. Each
of them fits into a certain section of your practice. That is why we have
seven different groups of slogans, or seven points of mind training. Some
slogans apply to your sitting practice on the cushion, and others apply to
what happens before, during, and after that. The first slogan is about pre-
liminaries to mind training. The second set of slogans is about bodhichitta,
beginning with ultimate bodhichitta and followed by relative bodhichitta.
These slogans have to do with simplifying your practice into the ultimate
bodhichitta level, and then applying bodhichitta and making it workable,
starting with very simple things. Then there are the postmeditation slo-
gans, which are connected with cultivating bodhichitta in your everyday
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INTRODUCTION TO MIND TRAINING
life. These slogans are guidelines for transforming difficulties, working
with both living and dying, evaluating your mind training, and developing
discipline. They are general rules for how to conduct yourself.
The teaching on the seven points of mind training is like being pre-
sented with a fish. You have the head of the fish, the body of the fish, and
the tail of the fish—and you need to know which part you should cook,
which one you should throw away, and which one you should debone, so
that you can have a good meal.
Slogan practice is based on the six paramitas: generosity, discipline,
patience, exertion, meditation, and prajna. Bodhisattvas, or would-be
bodhisattvas, are like the knights of the medieval tradition. They are
wealthy with generosity and they wear excellent perfumes, so they feel
good. Then they put on their armor, get on their horses, and ride: and
as they do so, they have their weapons around them, their swords and so
forth. That seems to be the basic point of the six paramitas—to become a
really good warrior.
In order to practice the slogans, your mind has to mix much more with
the dharma. Rather than studying these teachings as a scholarly exercise,
you have to learn how to listen to the dharma—how to study properly and
apply what you have learned. It does not matter if you can come up with a
bright idea. W hat counts is actually knowing how to apply the teachings.
If you keep working with the slogans, you will begin to understand the
geography of the whole thing. It is like driving into a town: Once you
understand the layout, you have no problem knowing which way to turn.
You will know when to turn left and when to turn right. You begin to get
a feeling for the town. If you had just memorized the names of the streets,
you probably wouldn’t get very far. But once you learn the geography of
the town, you even know how to take backstreets to avoid traffic.
You can practice the slogans with the people you work with at your
job, the clerk at the shop where you buy your groceries or your clothes,
the driver who cuts in front of you—anyone you relate with. The slogans
are always applicable, so you have lots of opportunities. People might have
mistaken beliefs about what is true. They might disagree about whether
human beings came about from karmic formations or were created by
God, but that doesn’t matter. W hat matters is the personal level, how we
relate with people. W hat matters is whether we complain or we don’t
complain. W hen we cash our check at the bank, how do we relate with
that situation? When we eat in a restaurant, how do we relate with that?
279
 MIND TRAINING AND SLOGAN PRACTICE INTRODUCTION TO MIND TRAINING

Slogan practice is universal. The idea is to use the slogans in dealing with
anybody who is around us, anybody within our radius, anybody who has
some connection with us.
You can actually sharpen your prajna by relating with people in this
way, and they begin to respond to it. They begin to feel that something
very precious is taking place. From a practical point of view, if you adopt
these principles, things actually work out much more efficiently for you.
Waitresses become more friendly, taxicab drivers become joyful, and
shopkeepers more accommodating. If you are projecting something that
is good and decent, people always pick up on that. It's great!
You can practice the slogans on the spot, whenever a situation presents
itself to you. But you don't just say, “Now I'm going to practice slogan
number four." That would be absurd, because the situation may not exist
to do number four. The idea is that slogans arise in response to a particular
situation. The actual words of these slogans bounce in my mind always,
even in my dreams. They are very powerful and significant to me. Like-
wise, they could bounce around in your mind—in your dreams, before
dreams, and in relationships with people. They should always be in the
back of your mind. W hen your mind is tuned in to such simple and beau-
tiful words, these slogans arise naturally. It happens that way, rather than
intelligence, rather than giving everything to you and having you repeat
it back like an idiot.
One way to work with the slogans is to look at them in terms of cause,
effect, and essence. It is very simple, once you know how to do it. You
could apply this approach to anything. For instance, if you are drinking a
cup of coffee, you could ask, what is the cause of drinking a cup of coffee,
what is the effect, and what happens in essence? You could also begin with
the essence, and work your way back. According to this logic, in looking
at a statement, first you determine the basic nature of what it is convey-
ing. For instance, you could say that the basic nature or essence of water
is wetness. You could then say that providing water to people or to plants
is the cause that gives rise to the effect of quenching thirst or irrigating
the land to make things grow And as a totality, you could say that water
provides fundamental wetness, so that plants can grow and people can
survive. That is how the whole thing works, and that is how I was trained
in my own discipline. I was never told what a particular subject actually
does—for instance, what nirvana does. But I was told exactly what water
does and what fire does, and I was taught how to work with the logic of
cause, effect, and essence.

Page 22
actually having to recall them like the Declaration of Independence. They
are so innocent and absurd, in a sense, but their absurdity is so insightful.
Slogan practice is delightful. It is very direct and personal, and every-
thing is spelled out. It is much better than the moralistic approach of
thinking that you need to stop doing something wrong. The slogans are
not particularly traffic signs, they are reminders. And each time a certain
slogan occurs to you, the slogans as a whole become more meaningful.

Ca u se , Ef f e c t , a n d Essen c e

It is worthwhile to realize and understand these slogans, to study and

memorize them. They are direct and simple, no big deal, and at the same
time they are quite insightful. If I give you too many details, it is not going
to help; your mind is going to be further crumpled and crippled. It is better
to exercise your own intelligence and understanding of the depth of these
slogans. In discussing the slogans and presenting the dharma altogether,
I would like to provide you with possibilities of playing with your own

280 281

34
Undermining Aggression
When you begin to realize aggression as it is, there is a sudden flash
of spaciousness, and the aggression is completely cleared out. It is
like living in a stuffy room, and suddenly the window is wide open
and fresh air is coming in. You are crammed in with the aggression
and the resentment, but then you begin to see an entirely different
approach, a completely new sense of things, a flash.
Page 23
n t h e style of the practicing lineage, we are viewing the bodhisattva
path in terms of meditation instruction, with a meditative approach
I
rather than a purely theoretical one. We have already discussed the inspi-
ration that comes from tathagatagarbha, or buddha nature, and how ordi-
nary states can be transformed into tathagatagarbha. Realizing that you
possess buddha nature gives you a sense of gratification and honor, but at
the same time it is like a poor person finding a diamond: you are uncer-
tain how to handle it or approach it. That uncertainty and bewilderment
become encouragement to seek further discipline on the bodhisattva path.
The bodhisattva path is by no means theoretical; it is experiential.
Once you have taken the bodhisattva vow and committed yourself to
the bodhisattva's way, you have the idea .that you should be compassionate
to all sentient beings, but where to begin is uncertain. Surprisingly, the way
to start on the bodhisattva path is not by meditating on shunyata alone,
but by training the mind, or lojong. There are various ways of training
the mind, but the starting point is developing an absence of aggression. In
lojong practice, you adopt an attitude of seeing yourself and your aggres-
sion clearly and properly. In order to see your own aggression, you have to
282
UNDERMINING AGGRESSION
become open to yourself and be willing to face your self-conceit and self-
deception. You have to be willing to see through it. Nobody is as close to
you as you yourself are, so you have to become your own teacher—with
the help of a spiritual friend, of course.
T h r ee T y pe s of Ag g r e s s io n
In the hinayana, the emphasis is on nonpassion, and in the mahayana,
the emphasis is on nonaggression. There are various types of aggression.
Deep-rooted aggression is constant. Whenever there is a gap, there is
always aggression shining through. With deep-rooted aggression, you are
perpetually hungry and fundamentally unhappy. Deep-rooted aggression
is an underlying and ongoing experience. It is basic negativity.
Analytical aggression is developing your own logic in order to prove
that your particular aggression or anger is valid. Because such and such
a situation happened and you don't like that, you would like to reshape
your opponent, your friend, or your environment. You are trying to create
reinforcement for your aggression. Analytical aggression is also referred
to as negative negativity.
Then there is the sudden wind of aggression, which is totally illogical.
It is aggression without logic. You don’t know where it came from, it just
hits you, and you become a ball of cast-iron. Sometimes you can’t even
talk. The sudden wind of aggression jumps between the other two, taking
advantage of the deep-rooted aggression or the analytical one.
All types of aggression are predominantly based on not giving. They
are related with a sense of meanness and an ungenerous attitude that goes
directly against the idea of karuna, or compassion. Aggression is based
on shifting and moving. It is like the analogy of the moon reflecting on
moving water: the water is disturbed, so when the moon shines on it,
the picture of the moon is broken up into fragmented patterns. You do
see some fragments of the moon, but you have no clear and undistorted
picture of the moon as a whole.
Aggression covers a large area; it is more than anger alone. Sometimes
it has the element of duty, of trying to live up to what you are supposed
to be. It can manifest as a combination of guilt and righteousness. It may
manifest as the fear of losing your ground, or the fear that you might have
made a mistake but you still have to be righteous. Aggression may show
in people’s cowardly little smiles in the midst of arguments, which ai£ not
283
 MIND TRAINING AND SLOGAN
genuine smiles, but signs of hesitation or guilt. W hen such people reassert
themselves, their faces become red.
Aggression seems to be related with the realm of hell. At this point,
the bodhisattva has not yet transcended that realm. You have begun to
prevent the cause, to shake up the possibility of it, but you still have to
wipe it out completely. You may discover that you have the potential of
buddha nature, but if you use that discovery to strengthen your ego, you
are re-sowing the seeds of the hell realm. This does not mean that you are
going to be literally thrown into hell, but rather that you are creating hell
on the spot. Because the hell realm is the manifestation of aggression, you
could create the hell realm anywhere. It has been said that the bodhisattva
exterminates the realm of hell completely. In fact, all six realms should be
completely wiped out.
Lo jo n g Pr a c t ic e : D e l ib e r a t e
With lojong, you are developing what is called mik-che kyi nying-jt. Nying-
j t is "compassion/' kyi is "of," mik is "deliberateness," che is "with"; so
mik-che kyi nying-jt is "deliberate compassion." It is the manual practice of
deliberately manufacturing compassion. In order to develop compassion,
Page 24
you have to go beyond aggression, to be without anger. It seems to be
absolutely necessary to tame oneself and train oneself
Often people do not want to do contemplative practice when they are
really enraged. W hen you are resentful about everything, it is very dif-
ficult to practice. It feels like a tremendous insult. But it is particularly
at such times that the bodhisattva path begins to dawn on you. These
times are highly opportune moments to practice the bodhisattva's type of
awareness of breathing.*
Deliberate compassion is the first development of compassion: you
are developing compassion by means of the awareness of your breathing.
On the bodhisattva path, you are not so much trying to suppress aggres-
sion, but rather to get over the hypocrisy of failing to see the aggression.
The practice of training one's mind, or lojong, consists of various mental
exercises in which you recognize and deliberately let go of the tenseness
of the aggression in your sitting meditation practice. To do so, you work
* A re fe re n c e to s e n d in g a n d ta k in g p ra c tic e , o r to n g le n . See c h a p t e r 37, " P o in t T w o :
T r a in in g in R elative B o d h ic h itta .”
284
PRACTICE UNDERMINING AGGRESSION
with the awareness of breathing as in shamatha-vipashyana, but as you
breathe out, you give away whatever desire you have, and as you breathe
in, you take in anything you do not want or that you try to avoid. That is
the deliberate technique of the lojong method, which is a type of anapana-
sati, or mindfulness-of-breath practice.
W hen you practice lojong, there is a general awareness of your total
being, as in vipashyana practice, but there is more to it than that: there
is a quality of deliberateness. For example, if you want to borrow some-
thing from somebody and that person refuses to lend it to you, you may
get rather angry and upset about that. The subject of your practice of
contemplation in that case would be to feel the pleasure and gratification
you would have gotten out of that object, and also to feel your immense
irritation because the person would not lend it to you. You breathe in
that which you did not want, and you breathe out that which you did
want. A person has to have a real understanding of what aggression is
C o m pa s s io n
before doing such a practice, but it is a very powerful exercise and very
necessary.
You should have already developed shamatha and vipashyana before
practicing any new techniques. Once you are able to deal with basic sit-
ting practice, you will also be able to do the bodhisattva type of breathing
practice. If you were to begin with lojong practice immediately, without
the grounding of shamatha and vipashyana, it might feel like punish-
ment, so it is im portant to first work with the basic meditation technique
and develop some discipline and patience. The sitting practice begins to
do something to your psychological state. W hether you become more
and more neurotic, or less and less neurotic, something is still beginning
to work.
It may seem hypocritical to deliberately cultivate compassion, but
there is the possibility of hypocrisy with every thing you do. So it is recom-
mended that no m atter what you feel, even if you feel hypocritical at the
beginning, you continue to cultivate compassion. You particularly do that
in situations in your life where aggression is very vivid, for then you will
have some kind of experience. W hen Atisha Dipankara, a well-known
teacher of lojong, was invited to Tibet, he had heard that the Tibetans
were very kind and gentle people, so he thought he should bring some-
body along to remind him of his compassion practice. He brought a very
short-tempered Bengali tea-boy with him. Later, he said that he need not
have brought the Bengali boy because there were enough Tibetans who
285
 MIND TRAINING AND SLOGAN PRACTICE
were equally as bad. So you need constant reminders in your life, not only
on the bodhisattva path, but in Buddhism in general.
The path consists in taking advantage of whatever is happening to you
at the moment. You take advantage of aggression, or passion, or whatever
occurs in your life, and work with it. If you apply compassion practice
when you are in a really bad mood, if you sit and do it, you will have a
very real experience of it. This does not mean that when you get angry,
you have to dash out to your meditation cushion and practice compassion,
but you can recall that instant or something like it and work with that.
You will definitely have enough memories to work with—they can last for
weeks, if not years.
N o n d e l ib e r a t e C o m pa s s io n
The next development of compassion is mikme nying-je. Mik is “deliberate,”
me is “not”; so mikme nying-je is “compassion without deliberate practice.”
It is the second stage of compassion, which follows the first stage, like
meditation and postmeditation. In meditation, you sit and practice the
awareness of breathing; in postmeditation, the experience of awareness
comes to you in daily life situations. First you sit, then you get up and
Page 25
do other things, but the impression of the meditation, or the awareness,
flashes on you. Likewise, the second stage of compassion is unformed,
not manufactured.
At first, you need some kind of deliberate practice or direction. If
there is no direction, there is no way to proceed along the path. There is
just hypothetical shunyata, which does not lead you anywhere. You need
effort, but that effort has a watcher-less quality. You just practice, rather
than watching yourself practice. You work with what comes up in your
life. Life presents you with things, and you just work with them as you go
along. That is the very idea of taking refuge in the dharma as path.
Re m o v in g Re sen t men t
With lojong, you are acknowledging and facing that which is rather insult-
ing to you. You let yourself be the lowest of the low. Later, you begin to
realize that aggression is somewhat workable, that it does not seem to be
as painful as before. It is not so much that you are destroying the aggres-
sion itself, but you are removing the resentment caused by that aggression.
286
UNDERMINING AGGRESSION
Resentment has the quality of a spoiled infant's angry cry You resent that
you didn't get what you wanted, and underlying that is the basic resent-
ment that you have been trapped and you feel helpless. Resentment ties
you inward, and there is no communication, no openness.
Aggression causes tremendous resentment and tightness, but just get-
ting angry is not particularly problematic. With lojong, you are not giving
in to the aggression, but you are accentuating the reality of the aggres-
sion. You are being accommodating to the aggression. If you can get used
to aggression, that is a tremendous achievement. You have solved the rest
of the world’s problems as well as your own. Through vipashyana prac-
tice, you notice when the mind is filled with resentment, and because you
notice it, it evaporates. Lojong is an extension of that approach.
Basically, in order to become spontaneous, you have to be deliberate.
Since you are in the samsaric world already, you cannot start from the top.
The attainment of enlightenment is not sudden; it is always gradual. It is
like exercise: if your body is very stiff, getting more exercise might be very
painful in the beginning, but you need to exercise in order to move more
smoothly. In this case, you are training to loosen up your psychological
body, to loosen that very stiff aggression through the practice of the six
paramitas.
There is a certain true-believer quality in the teachings. Practice-lineage
people are not scholarly or analytical; they just do what they are told. You
are given certain things to do that sound very simpleminded. Such prac-
tices are designed to manufacture something, to twist your mind a certain
way, to steer you in a certain direction. You can't believe it will work, but
once you begin to do it and to actually get into it, it does work.
You might think lojong practice is a very benevolent and somewhat
love-and-light approach of trying to be good to everybody and remain
pure and humble, but that is not the case. In fact, it is one of the bravest
practices you can ever do, if you can actually let go. It is not so much that
when you give, you lose. The problem is the resistance. With lojong, your
aggression becomes workable; a spacious and a refreshing quality begins
to arise. As you become more advanced, the anger itself begins to pro-
duce spaciousness. But even if you are not so advanced, the afterthought
of looking back on your aggression and resentment can bring a sense of
spaciousness.
Spaciousness is totally free of logic, totally free of reasoning mind.
It is threefold purity. At the hinayana level, sudden, abstract, nonverbal,
287
 MIND TRAINING AND SLOGAN PRACTICE

nonconceptualized flashes begin to dawn on you, so that the meditation

comes to you. Similarly, at the mahayana level, when you begin to real-
ize aggression as it is, there is a sudden flash of spaciousness, and the
aggression is completely cleared out. It is like living in a stuffy room, and
suddenly the window is wide open and fresh air is coming in. You are
crammed in with the aggression and the resentment, but then you begin
to see an entirely different approach, a completely new sense of things,
a flash.
With threefold purity, there is automatically a letting-go process. W hen
aggression comes up, you begin to realize that aggression has no root; it 
is just a phantom. When you, your actions, and the object of your actions
have become open, almost nonexistent, the second type of compassion,     
nondeliberate compassion, begins to develop. You may begin to feel relief
that, after all, you are on the right path and something is happening to
you. That sense:of gratification and appreciation is not a problem.
Compassion at this point is infant compassion, on the level of trying  

to crawl. It is not the full warm th and love of a bodhisattva's compassion,
but the state of nonaggression as the result of a consciously developed
tL$ĉL$Ÿē<đē y×ēˆÀÍ<$ē
process. Such compassion becomes very personal. You are building com-
passion within yourself in order to remove your own pain and aggression,

Page 26
so it is more like relief or medicine than acting out of compassion for oth-
ers. Having done that, the shifting reflections finally begin to settle down,
and you can see the clear moon on the water without any distortion.


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 The Practice of Lojong
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Start Where You Are No Big Deal

he practices we’ll be doing help us develop

a guide to T trust in our awakened heart, our bodhichitta. If
compassionate living we could finally grasp how rich we are, our sense of
heavy burden would diminish, and our sense of cu-
riosity would increase.
Pema Chödrön Bodhichitta has three qualities: (1) it is soft and
gentle, which is compassion; (2) at the same time, it
is clear and sharp, which is called prajna; and (3) it
is open. This last quality of bodhichitta is called

Page 80
shunyata and is also known as emptiness. Emptiness
sounds cold. However, bodhichitta isn’t cold at all,
because there’s a heart quality—the warmth of com-
passion—that pervades the space and the clarity.
Compassion and openness and clarity are all one
thing, and this one thing is called bodhichitta.
Bodhichitta is our heart—our wounded, softened
heart. Now, if you look for that soft heart that we
guard so carefully—if you decide that you’re going
to do a scientific exploration under the microscope
and try to find that heart—you won’t find it. You can
Shambhala look, but all you’ll find is some kind of tenderness.
Boston There isn’t anything that you can cut out and put
2004 under the microscope. There isn’t anything that you

12
 No Big Deal 13
can dissect or grasp. The more you look, the more
you find just a feeling of tenderness tinged with
some kind of sadness.
This sadness is not about somebody mistreating
us. This is inherent sadness, unconditioned sadness.
It has part of our birthright, a family heirloom. It’s
been called the genuine heart of sadness.
Sometimes we emphasize the compassionate as-
pect of our genuine heart, and this is called the rela-
tive part of bodhichitta. Sometimes we emphasize
the open, unfindable aspect of our heart, and this is
called the absolute, this genuine heart that is just
waiting to be discovered.
The first slogan of the seven points of mind train-
Page 81
ing is “First, train in the preliminaries.” The pre-
liminaries are the basic meditation practice—benefi-
cial, supportive, warm-hearted, brilliant shamatha-
vipashyana practice. When we say, “First, train in the
preliminaries,” it’s not as if we first do shamatha-
vipashyana practice and then graduate to something
more advanced. Shamatha-vipashyana practice is not
only the earth that we stand on, it’s also the air we
breathe and the heart that beats inside us. Sha-
matha-vipashyana practice is the essence of all other
practices as well. So when we say, “First, train in the
preliminaries,” it simply means that without this
good base there’s nothing to build on. Without it we
couldn’t understand tonglen practice—which I’ll de-
14 No Big Deal
scribe later—and we wouldn’t have any insight into
our mind, into either our craziness or our wisdom.
Next, there are five slogans that emphasize the
openness of bodhichitta, the absolute quality of bod-
hichitta. These point to the fact that, although we are
usually very caught up with the solidness and seri-
ousness of life, we could begin to stop making such a
big deal and connect with the spacious and joyful as-
pect of our being.
The first of the absolute slogans is “Regard all dhar-
mas as dreams.” More simply, regard everything as a
dream. Life is a dream. Death is also a dream, for that
matter; waking is a dream and sleeping is a dream.
Another way to put this is, “Every situation is a pass-
ing memory.”
We went for a walk this morning, but now it is a
memory. Every situation is a passing memory. As we
live our lives, there is a lot of repetition—so many
mornings greeted, so many meals eaten, so many
drives to work and drives home, so many times spent
with our friends and family, again and again, over and
over. All of these situations bring up irritation, lust,
anger, sadness, all kinds of things about the people
with whom we work or live or stand in line or fight
traffic. So much will happen in the same way over
and over again. It’s all an excellent opportunity to
connect with this sense of each situation being like a
memory.
 No Big Deal 15
Just a few moments ago, you were standing in the
hall, and now it is a memory. But then it was so real.
Now I’m talking, and what I have just said has already
passed.
It is said that with these slogans that are pointing
to absolute truth—openness—one should not say,
“Oh yes, I know,” but that one should just allow a
mental gap to open, and wonder, “Could it be? Am I
dreaming this?” Pinch yourself. Dreams are just as
convincing as waking reality. You could begin to con-
template the fact that perhaps things are not as solid
or as reliable as they seem.
Sometimes we just have this experience automati-
cally; it happens to us naturally. I read recently about
someone who went hiking in the high mountains and
Page 82
was alone in the wilderness at a very high altitude. If
any of you have been at high altitudes, you know the
light there is different. There’s something more blue,
more luminous about it. Things seem lighter and not
so dense as in the middle of a big city, particularly if
you stay there for some time alone. You’re sometimes
not sure if you’re awake or asleep. This man wrote
that he began to feel as if he were cooking his meals
in a dream and that when he would go for a walk, he
was walking toward mountains that were made out of
air. He felt that the letter he was writing was made of
air, that his hand was a phantom pen writing these
phantom words, and that he was going to send it off
to a phantom receiver. Sometimes we, too, have that
16 No Big Deal
kind of experience, even at sea level. It actually
makes our world feel so much bigger.
Without going into this much more, I’d like to
bring it down to our shamatha practice. The key is,
it’s no big deal. We could all just lighten up. Regard
all dharmas as dreams. With our minds we make a
big deal out of ourselves, out of our pain, and out of
our problems.
If someone instructed you to catch the beginning,
middle, and end of every thought, you’d find that they
don’t seem to have a beginning, middle, and end.
They definitely are there. You’re talking to yourself,
you’re creating your whole identity, your whole world,
your whole sense of problem, your whole sense of
contentment, with this continual stream of thought.
But if you really try to find thoughts, they’re always
changing. As the slogan says, each situation and even
each word and thought and emotion is passing mem-
ory. It’s like trying to see when water turns into steam.
You can never find that precise moment. You know
there’s water, because you can drink it and make it
into soup and wash in it, and you know there’s steam,
but you can’t see precisely when one changes into the
other. Everything is like that.
Have you ever been caught in the heavy-duty sce-
nario of feeling defeated and hurt, and then some-
how, for no particular reason, you just drop it? It just
goes, and you wonder why you made “much ado
about nothing.” What was that all about? It also hap-
 No Big Deal 17
pens when you fall in love with somebody; you’re so
completely into thinking about the person twenty-
four hours a day. You are haunted and you want him
or her so badly. Then a little while later, “I don’t know
where we went wrong, but the feeling’s gone and I
just can’t get it back.” We all know this feeling of how
we make things a big deal and then realize that we’re
making a lot out of nothing.
I’d like to encourage us all to lighten up, to practice
with a lot of gentleness. This is not the drill sergeant
saying, “Lighten up or else.” I have found that if we
can possibly use anything we hear against ourselves,
we usually do. For instance, you find yourself being
tense and remember that I said to lighten up, and
then you feel, “Basically, I’d better stop sitting be-
Page 83
cause I can’t lighten up and I’m not a candidate for
discovering bodhichitta or anything else.”
Gentleness in our practice and in our life helps
to awaken bodhichitta. It’s like remembering some-
thing. This compassion, this clarity, this openness are
like something we have forgotten. Sitting here being
gentle with ourselves, we’re rediscovering something.
It’s like a mother reuniting with her child; having
been lost to each other for a long, long time, they re-
unite. The way to reunite with bodhichitta is to
lighten up in your practice and in your whole life.
Meditation practice is a formal way in which you
can get used to lightening up. I encourage you to fol-
low the instructions faithfully, but within that form to
18 No Big Deal
be extremely gentle. Let the whole thing be soft.
Breathing out, the instruction is to touch your breath
as it goes, to be with your breath. Let that be like re-
laxing out. Sense the breath going out into big space
and dissolving into space. You’re not trying to clutch
it, not trying to furrow your brow and catch that
breath as if you won’t be a good person unless you
grab that breath. You’re simply relaxing outward with
your breath.
Labeling our thoughts is a powerful support for
lightening up, a very helpful way to reconnect with
shunyata—this open dimension of our being, this
fresh, unbiased dimension of our mind. When we
come to that place where we say, “Thinking,” we can
just say it with an unbiased attitude and with tremen-
dous gentleness. Regard the thoughts as bubbles and
the labeling like touching them with a feather.
There’s just this light touch—”Thinking”—and they
dissolve back into the space.
Don’t worry about achieving. Don’t worry about
perfection. Just be there each moment as best you
can. When you realize you’ve wandered off again,
simply very lightly acknowledge that. This light touch
is the golden key to reuniting with our openness.
The slogan says to regard all dharmas—that is, re-
gard everything—as a dream. In this case, we could
say, “Regard all thoughts as a dream,” and just touch
them and let them go. When you notice you’re mak-
ing a really big deal, just notice that with a lot of gen-
 No Big Deal
tleness, a lot of heart. No big deal. If the thoughts go,
and you still feel anxious and tense, you could allow
that to be there, with a lot of space around it. Just let
it be. When thoughts come up again, see them for
what they are. It’s no big deal. You can loosen up,
lighten up, whatever.
That’s the essential meaning of the absolute bod-
hichitta slogans—to connect with the open, spacious
quality of your mind, so that you can see that there’s
no need to shut down and make such a big deal about
everything. Then when you do make a big deal, you
can give that a lot of space and let it go.
In sitting practice, there’s no way you can go
wrong, wherever you find yourself. Just relax. Relax
your shoulders, relax your stomach, relax your heart,
Page 84
relax your mind. Bring in as much gentleness as you
can. The technique is already quite precise. It has a
structure, it has a form. So within that form, move
with warmth and gentleness. That’s how we awaken
bodhichitta.
19
3
Pulling Out the Rug
s I said before, the main instruction is sim-
A ply to lighten up. By taking that attitude toward
one’s practice and one’s life, by taking that more gen-
tle and appreciative attitude toward oneself and oth-
ers, the sense of burden that all of us carry around
begins to decrease.
The next slogan is “Examine the nature of unborn
awareness.” The real intention of this slogan is to pull
the rug out from under you in case you think you un-
derstood the previous slogan. If you feel proud of
yourself because of how you really understood that
everything is like a dream, then this slogan is here to
challenge that smug certainty. It’s saying, “Well, who
is this anyway who thinks that they discovered that
everything is like a dream?”
“Examine the nature of unborn awareness.” Who
is this “I”? Where did it come from? Who is the one
who realizes anything? Who is it who’s aware? This
slogan points to the transparency of everything, in-
cluding our beloved identity, this precious M-E. Who
is this me?
The armor we erect around our soft hearts causes
20
 Pulling Out the Rug 21
a lot of misery. But don’t be deceived, it’s very trans-
parent. The more vivid it gets, the more clearly you
see it, the more you realize that this shield—this co-
coon—is just made up of thoughts that we churn out
and regard as solid. The shield is not made out of
iron. The armor is not made out of metal. In fact, it’s
made out of passing memory.
The absolute quality of bodhichitta can never be
pinned down. If you can talk about it, that’s not it. So
if you think that awakened heart is something, it isn’t.
It’s passing memory. And if you think this big burden
of ego, this big monster cocoon, is something, it isn’t.
It’s just passing memory. Yet it’s so vivid. The more
you practice, the more vivid it gets. It’s a paradox—it
can’t be found, and yet it couldn’t be more vivid.
Page 85
We spend a lot of time trying to nail everything
down, concretizing, just trying to make everything
solid and secure. We also spend a lot of time trying to
dull or soften or fend off that vividness. When we
awaken our hearts, we’re changing the whole pattern,
but not by creating a new pattern. We are moving fur-
ther and further away from concretizing and making
things so solid and always trying to get some ground
under our feet. This moving away from comfort and
security, this stepping out into what is unknown, un-
charted, and shaky—that’s called enlightenment, lib-
eration. Krishnamurti talks about it in his book
Liberation from the Known, Alan Watts in The Wis-
dom of Insecurity. It’s all getting at the same thing.
22 Pulling Out the Rug
This isn’t how we usually go about things, in case
you hadn’t noticed. We usually try to get ground
under our feet. It’s as if you were in a spaceship going
to the moon, and you looked back at this tiny planet
Earth and realized that things were vaster than any
mind could conceive and you just couldn’t handle it,
so you started worrying about what you were going to
have for lunch. There you are in outer space with this
sense of the world being so vast, and then you bring
it all down into this very tiny world of worrying about
what’s for lunch: hamburgers or hot dogs. We do this
all the time.
In “Examine the nature of unborn awareness,” ex-
amine is an interesting word. It’s not a matter of look-
ing and seeing—“Now I’ve got it!”—but a process of
examination and contemplation that leads into being
able to relax with insecurity or edginess or restless-
ness. Much joy comes from that.
“Examine the nature of unborn awareness.” Sim-
ply examine the nature of the one who has insight—
contemplate that. We could question this solid iden-
tity that we have, this sense of a person frozen in time
and space, this monolithic ME. In sitting practice,
saying “thinking” with a soft touch introduces a ques-
tion mark about who is doing all this thinking. Who’s
churning out what? What’s happening to whom?
Who am I that’s thinking or that’s labeling thinking or
that’s going back to the breath or hurting or wishing
lunch would happen soon?
 Pulling Out the Rug 23
* * *
The next slogan is “Self-liberate even the antidote.”
In case you think you understood “Examine the na-
ture of unborn awareness,” let go even of that under-
standing, that pride, that security, that sense of
ground. The antidote that you’re being asked to liber-
ate is shunyata itself. Let go of even the notion of
emptiness, openness, or space.
There was a crazy-wisdom teacher in India named
Saraha. He said that those who believe that every-
thing is solid and real are stupid, like cattle, but that
those who believe that everything is empty are even
more stupid. Everything is changing all the time, and
we keep wanting to pin it down, to fix it. So whenever
you come up with a solid conclusion, let the rug be
Page 86
pulled out. You can pull out your own rug, and you
can also let life pull it out for you.
Having the rug pulled out from under you is a big
opportunity to change your fundamental pattern. It’s
like changing the DNA. One way to pull out your
own rug is by just letting go, lightening up, being
more gentle, and not making such a big deal.
This approach is very different from practicing af-
firmations, which has been a popular thing to do in
some circles. Affirmations are like screaming that
you’re okay in order to overcome this whisper that
you’re not. That’s a big contrast to actually uncover-
ing the whisper, realizing that it’s passing memory,
and moving closer to all those fears and all those edgy
24 Pulling Out the Rug
feelings that maybe you’re not okay. Well, no big deal.
None of us is okay and all of us are fine. It’s not just
one way. We are walking, talking paradoxes.
When we contemplate all dharmas as dreams and
regard all our thoughts as passing memory—labeling
them, “Thinking,” touching them very lightly—then
things will not appear to be so monolithic. We will
feel a lightening of our burden. Labeling your
thoughts as “thinking” will help you see the trans-
parency of thoughts, that things are actually very
light and illusory. Every time your stream of thoughts
solidifies into a heavy story line that seems to be tak-
ing you elsewhere, label that “thinking.” Then you
will be able to see how all the passion that’s con-
nected with these thoughts, or all the aggression or
all the heartbreak, is simply passing memory. If even
for a second you actually had a full experience that it
was all just thought, that would be a moment of full
awakening.
This is how we begin to wake up our innate ability
to let go, to reconnect with shunyata, or absolute
bodhichitta. Also, this is how we awaken our com-
passion, our heart, our innate softness, relative bod-
hichitta. Use the labeling and use it with great
gentleness as a way to touch those solid dramas and
acknowledge that you just made them all up with this
conversation you’re having with yourself.
When we say “Self-liberate even the antidote,”
that’s encouragement to simply touch and then let go
 Pulling Out the Rug 25 26 Pulling Out the Rug

of whatever you come up with. Whatever bright solu-
tions or big plans you come up with, just let them go,
let them go, let them go. Whether you seem to have
just uncovered the root of a whole life of misery or
you’re thinking of a root beer float—whatever you’re
thinking—let it go. When something pleasant comes
up, instead of rushing around the room like a windup
toy, you could just pause and notice, and let go. This
technique provides a gentle approach that breaks up
the solidity of thoughts and memories. If the memory
was a strong one, you’ll probably find that something
is left behind when the words go. When that hap-
pens, you’re getting closer to the heart. You’re getting
closer to the bodhichitta.
These thoughts that come up, they’re not bad.
of all phenomena. We can rest in the fundamental
openness and enjoy the display of whatever arises
without making such a big deal.
So if you think that everything is solid, that’s one
trap, and if you change that for a different belief sys-
tem, that’s another trap. We have to pull the rug out
from our belief systems altogether. We can do that by
letting go of our beliefs, and also our sense of what is
right and wrong, by just going back to the simplicity
and the immediacy of our present experience, resting
in the nature of alaya.

Page 87
Anyway, meditation isn’t about getting rid of
thoughts—you’ll think forever. Nevertheless, if you
follow the breath and label your thoughts, you learn
to let things go. Beliefs of solidness, beliefs of empti-
ness, let it all go. If you learn to let things go,
thoughts are no problem. But at this point, for most
of us, our thoughts are very tied up with our identity,
with our sense of problem and our sense of how
things are.

The next absolute slogan is “Rest in the nature of

alaya, the essence.” We can learn to let thoughts go
and just rest our mind in its natural state, in alaya,
which is a word that means the open primordial basis

6 form how you experience the world. What you do for
Start Where You Are
here are two slogans that go along with the
T tonglen practice: “Sending and taking should be
practiced alternately. / These two should ride the
breath”—which is actually a description of tonglen
and how it works—and “Begin the sequence of send-
ing and taking with yourself.”
The slogan “Begin the sequence of sending and tak-
ing with yourself” is getting at the point that compas-
Page 88
sion starts with making friends with ourselves, and
particularly with our poisons—the messy areas. As
we practice tonglen—taking and sending—and con-
template the lojong slogans, gradually it begins to
dawn on us how totally interconnected we all are.
Now people know that what we do to the rivers in
South America affects the whole world, and what we
do to the air in Alaska affects the whole world. Every-
thing is interrelated—including ourselves, so this is
very important, this making friends with ourselves.
It’s the key to a more sane, compassionate planet.
What you do for yourself—any gesture of kind-
ness, any gesture of gentleness, any gesture of hon-
esty and clear seeing toward yourself—will affect
44
Start Where You Are 45
how you experience your world. In fact, it will trans-
yourself, you’re doing for others, and what you do for
others, you’re doing for yourself. When you exchange
yourself for others in the practice of tonglen, it be-
comes increasingly uncertain what is out there and
what is in here.
If you have rage and righteously act it out and
blame it all on others, it’s really you who suffers. The
other people and the environment suffer also, but
you suffer more because you’re being eaten up inside
with rage, causing you to hate yourself more and
more.
We act out because, ironically, we think it will
bring us some relief. We equate it with happiness.
Often there is some relief, for the moment. When
you have an addiction and you fulfill that addiction,
there is a moment in which you feel some relief.
Then the nightmare gets worse. So it is with aggres-
sion. When you get to tell someone off, you might
feel pretty good for a while, but somehow the sense
of righteous indignation and hatred grows, and it
hurts you. It’s as if you pick up hot coals with your
bare hands and throw them at your enemy. If the
coals happen to hit him, he will be hurt. But in the
meantime, you are guaranteed to be burned.
On the other hand, if we begin to surrender to our-
selves—begin to drop the story line and experience
what all this messy stuff behind the story line feels
 46 Start Where You Are
like—we begin to find bodhichitta, the tenderness
that’s under all that harshness. By being kind to our-
selves, we become kind to others. By being kind to
others—if it’s done properly, with proper under-
standing—we benefit as well. So the first point is
that we are completely interrelated. What you do to
others, you do to yourself. What you do to yourself,
you do to others.
Start where you are. This is very important. Ton-
glen practice (and all meditation practice) is not
about later, when you get it all together and you’re
this person you really respect. You may be the most
violent person in the world—that’s a fine place to
start. That’s a very rich place to start—juicy, smelly.
You might be the most depressed person in the world,
Page 89
the most addicted person in the world, the most jeal-
ous person in the world. You might think that there
are no others on the planet who hate themselves as
much as you do. All of that is a good place to start.
Just where you are—that’s the place to start.
As we begin to practice shamatha-vipashyana
meditation, following our breath and labeling our
thoughts, we can gradually begin to realize how pro-
found it is just to let those thoughts go, not rejecting
them, not trying to repress them, but just simply
acknowledging them as violent thoughts, thoughts of
hatred, thoughts of wanting, thoughts of poverty,
thoughts of loathing, whatever they might be. We
can see it all as thinking and can let the thoughts go
Start Where You Are 47
and begin to feel what’s left. We can begin to feel the
energy of our heart, our body, our neck, our head, our
stomach—that basic feeling that’s underneath all of
the story lines. If we can relate directly with that,
then all of the rest is our wealth. When we don’t act
out and we don’t repress, then our passion, our ag-
gression, and our ignorance become our wealth. The
poison already is the medicine. You don’t have to
transform anything. Simply letting go of the story
line is what it takes, which is not that easy. That light
touch of acknowledging what we’re thinking and let-
ting it go is the key to connecting with this wealth
that we have. With all the messy stuff, no matter how
messy it is, just start where you are—not tomorrow,
not later, not yesterday when you were feeling bet-
ter—but now. Start now, just as you are.
Milarepa is one of the lineage holders of the Kagyü
lineage of Tibetan Buddhism. Milarepa is one of the
heroes, one of the brave ones, a very crazy, unusual
fellow. He was a loner who lived in caves by himself
and meditated wholeheartedly for years. He was
extremely stubborn and determined. If he couldn’t
find anything to eat for a couple of years, he just ate
nettles and turned green, but he would never stop
practicing.
One evening Milarepa returned to his cave after
gathering firewood, only to find it filled with demons.
They were cooking his food, reading his books, sleep-
ing in his bed. They had taken over the joint. He knew
 48 Start Where You Are
about nonduality of self and other, but he still didn’t
quite know how to get these guys out of his cave.
Even though he had the sense that they were just a
projection of his own mind—all the unwanted parts
of himself—he didn’t know how to get rid of them.
So first he taught them the dharma. He sat on this
seat that was higher than they were and said things to
them about how we are all one. He talked about com-
passion and shunyata and how poison is medicine.
Nothing happened. The demons were still there.
Then he lost his patience and got angry and ran at
them. They just laughed at him. Finally, he gave up
and just sat down on the floor, saying, “I’m not going
away and it looks like you’re not either, so let’s just
live here together.”
Page 90
At that point, all of them left except one. Mila-
repa said, “Oh, this one is particularly vicious.” (We
all know that one. Sometimes we have lots of them
like that. Sometimes we feel that’s all we’ve got.) He
didn’t know what to do, so he surrendered himself
even further. He walked over and put himself right
into the mouth of the demon and said, “Just eat me
up if you want to.” Then that demon left too. The
moral of the story is, when the resistance is gone, so
are the demons.
That’s the underlying logic of tonglen practice and
also of lojong altogether. When the resistance is
gone, so are the demons. It’s like a koan that we can
Start Where You Are 49
work with by learning how to be more gentle, how to
relax, and how to surrender to the situations and peo-
ple in our lives.
Having said all that, now I’ll talk about tonglen. I’ve
noticed that people generally eat up the teachings,
but when it comes to having to do tonglen, they say,
“Oh, it sounded good, but I didn’t realize you actually
meant it.” In its essence, this practice of tonglen is,
when anything is painful or undesirable, to breathe it
in. That’s another way of saying you don’t resist it. You
surrender to yourself, you acknowledge who you are,
you honor yourself. As unwanted feelings and emo-
tions arise, you actually breathe them in and connect
with what all humans feel. We all know what it is to
feel pain in its many guises.
This breathing in is done for yourself, in the sense
that it’s a personal and real experience, but simulta-
neously there’s no doubt that you’re at the same time
developing your kinship with all beings. If you can
know it in yourself, you can know it in everyone. If
you’re in a jealous rage and it occurs to you to actually
breathe it in rather than blame it on someone else—
if you get in touch with the arrow in your heart—it’s
quite accessible to you at that very moment that
there are people all over the world feeling exactly
what you’re feeling. This practice cuts through cul-
ture, economic status, intelligence, race, religion.
 50 Start Where You Are
People everywhere feel pain—jealousy, anger, being
left out, feeling lonely. Everybody feels that exactly
the way you feel it. The story lines vary, but the un-
derlying feeling is the same for us all.
By the same token, if you feel some sense of de-
light—if you connect with what for you is inspiring,
opening, relieving, relaxing—you breathe it out, you
give it away, you send it out to everyone else. Again,
it’s very personal. It starts with your feeling of delight,
your feeling of connecting with a bigger perspective,
your feeling of relief or relaxation. If you’re willing to
drop the story line, you feel exactly what all other
human beings feel. It’s shared by all of us. In this way
if we do the practice personally and genuinely, it
awakens our sense of kinship with all beings.
Page 91
The other thing that’s very important is absolute
bodhichitta. In order to do tonglen, we’ve first estab-
lished the ground of absolute bodhichitta because it’s
important that when you breathe in and connect
with the vividness and reality of pain there’s also
some sense of space. There’s that vast, tender, empty
heart of bodhichitta, your awakened heart. Right in
the pain there’s a lot of room, a lot of openness. You
begin to touch in on that space when you relate di-
rectly to the messy stuff, because by relating directly
with the messy stuff you are completely undoing the
way ego holds itself together.
We shield our heart with an armor woven out of
very old habits of pushing away pain and grasping at
Start Where You Are 51
pleasure. When we begin to breathe in the pain in-
stead of pushing it away, we begin to open our hearts
to what’s unwanted. When we relate directly in this
way to the unwanted areas of our lives, the airless
room of ego begins to be ventilated. In the same way,
when we open up our clenched hearts and let the
good things go—radiate them out and share them
with others—that’s also completely reversing the
logic of ego, which is to say, reversing the logic of suf-
fering. Lojong logic is the logic that transcends the
messy and unmessy, transcends pain and pleasure.
Lojong logic begins to open up the space and it be-
gins to ventilate this whole cocoon that we find our-
selves in. Whether you are breathing in or breathing
out, you are opening the heart, which is awakening
bodhichitta.
So now the technique. Tonglen practice has four
stages. The first stage is flashing openness, or flashing
absolute bodhichitta. The slogan “Rest in the nature
of alaya, the essence” goes along with this flash of
openness, which is done very quickly. There is some
sort of natural flash of silence and space. It’s a very
simple thing.
The second stage is working with the texture. You
visualize breathing in dark, heavy, and hot and
breathing out white, light, and cool. The idea is that
you are always breathing in the same thing: you are
essentially breathing in the cause of suffering, the
 52 Start Where You Are
origin of suffering, which is fixation, the tendency to
hold on to ego with a vengeance.
You may have noticed, when you become angry or
poverty-stricken or jealous, that you experience that
fixation as black, hot, solid, and heavy. That is actu-
ally the texture of poison, the texture of neurosis and
fixation. You may have also noticed times when you
are all caught up in yourself, and then some sort of
contrast or gap occurs. It’s very spacious. That’s the
experience of mind that is not fixated on phenomena;
it’s the experience of openness. The texture of that
openness is generally experienced as light, white,
fresh, clear, and cool.
So in the second stage of tonglen you work with
those textures. You breathe in black, heavy, and hot
Page 92
through all the pores of your body, and you radiate
out white, light, and cool, also through all the pores
of your body, 360 degrees. You work with the texture
until you feel that it’s synchronized: black is coming
in and white is going out on the medium of the
breath—in and out, in and out.
The third stage is working with a specific heartfelt
object of suffering. You breathe in the pain of a spe-
cific person or animal that you wish to help. You
breathe out to that person spaciousness or kindness
or a good meal or a cup of coffee—whatever you feel
would lighten their load. You can do this for anyone:
the homeless mother that you pass on the street, your
suicidal uncle, or yourself and the pain you are feel-
Start Where You Are 53
ing at that very moment. The main point is that the
suffering is real, totally untheoretical. It should be
heartfelt, tangible, honest, and vivid.
The fourth stage extends this wish to relieve suffer-
ing much further. You start with the homeless person
and then extend out to all those who are suffering
just as she is, or to all those who are suicidal like your
uncle or to all those who are feeling the jealousy or
addiction or contempt that you are feeling. You use
specific instances of misery and pain as a stepping
stone for understanding the universal suffering of
people and animals everywhere. Simultaneously, you
breathe in the pain of your uncle and of all the
zillions of other desperate, lonely people like him.
Simultaneously, you send out spaciousness or cheer-
fulness or a bunch of flowers, whatever would be
healing, to your uncle and all the others. What you
feel for one person, you can extend to all people.
You need to work with both the third and fourth
stages—with both the immediate suffering of one
person and the universal suffering of all. If you were
only to extend out to all sentient beings, the practice
would be very theoretical. It would never actually
touch your heart. On the other hand, if you were to
work only with your own or someone else’s fixation, it
would lack vision. It would be too narrow. Working
with both situations together makes the practice real
and heartfelt; at the same time, it provides vision and
a way for you to work with everyone else in the world.
 54 Start Where You Are
You can bring all of your unfinished karmic busi-
ness right into the practice. In fact, you should invite
it in. Suppose that you are involved in a horrific rela-
tionship: every time you think of a particular person
you get furious. That is very useful for tonglen! Or
perhaps you feel depressed. It was all you could do to
get out of bed today. You’re so depressed that you
want to stay in bed for the rest of your life; you have
considered hiding under your bed. That is very useful
for tonglen practice. The specific fixation should be
real, just like that.
Let’s use another example. You may be formally
doing tonglen or just sitting having your coffee, and
here comes Mortimer, the object of your passion, ag-
gression, or ignorance. You want to hit him or hug
Page 93
him, or maybe you wish that he weren’t there at all.
But let’s say you’re angry. The object is Mortimer
and here comes the poison: fury. You breathe that in.
The idea is to develop sympathy for your own confu-
sion. The technique is that you do not blame Mor-
timer; you also do not blame yourself. Instead, there
is just liberated fury—hot, black, and heavy. Experi-
ence it as fully as you can.
You breathe the anger in; you remove the object;
you stop thinking about him. In fact, he was just a
useful catalyst. Now you own the anger completely.
You drive all blames into yourself. It takes a lot of
bravery, and it’s extremely insulting to ego. In fact,
Start Where You Are 55
it destroys the whole mechanism of ego. So you
breathe in.
Then, you breathe out sympathy, relaxation, and
spaciousness. Instead of just a small, dark situation,
you allow a lot of space for these feelings. Breathing
out is like ventilating the whole thing, airing it out.
Breathing out is like opening up your arms and just
letting go. It’s fresh air. Then you breathe the rage in
again—the black, heavy hotness of it. Then you
breathe out, ventilating the whole thing, allowing a
lot of space.
What you are actually doing is cultivating kindness
toward yourself. It is very simple in that way. You
don’t think about it; you don’t philosophize; you sim-
ply breathe in a very real klesha. You own it com-
pletely and then aerate it, allowing a lot of space
when you breathe out. This, in itself, is an amazing
practice—even if it didn’t go any further—because at
this level you are still working on yourself. But the
real beauty of the practice is that you then extend
that out.
Without pretending, you can acknowledge that
about two billion other sentient beings are feeling the
exact same rage that you are at that moment. They
are experiencing it exactly the way you are experienc-
ing it. They may have a different object, but the ob-
ject isn’t the point. The point is the rage itself. You
breathe it in from all of them, so they no longer have
 56 Start Where You Are
to have it. It doesn’t make your own rage any greater;
it is just rage, just fixation on rage, which causes so
much suffering.
Sometimes, at that moment, you get a glimpse of
why there is murder and rape, why there is war, why
people burn down buildings, why there is so much
misery in the world. It all comes from feeling that
rage and acting it out instead of taking it in and airing
it. It all turns into hatred and misery, which pollutes
the world and obviously perpetuates the vicious cycle
of suffering and frustration. Because you feel rage,
therefore you have the kindling, the connection, for
understanding the rage of all sentient beings. First
you work with your own klesha; then you quickly ex-
tend that and breathe it all in.
Page 94
At that point, simultaneously, it is no longer your
own particular burden; it is just the rage of sentient
beings, which includes you. You breathe that in, and
you breathe out a sense of ventilation, so that all sen-
tient beings could experience that. This goes for any-
thing that bothers you. The more it bothers you, the
more awake you’re going to be when you do tonglen.
The things that really drive us nuts have enormous
energy in them. That is why we fear them. It could
even be your own timidity: you are so timid that you
are afraid to walk up and say hello to someone, afraid
to look someone in the eye. It takes a lot of energy to
maintain that. It’s the way you keep yourself together.
Start Where You Are 57
In tonglen practice, you have the chance to own that
completely, not blaming anybody, and to ventilate it
with the outbreath. Then you might better under-
stand why some other people in the room look so
grim: it isn’t because they hate you but because they
feel the same kind of timidity and don’t want to look
anyone in the face. In this way, the tonglen practice
is both a practice of making friends with yourself and
a practice of compassion.
By practicing in this way, you definitely develop
your sympathy for others, and you begin to under-
stand them a lot better. In that way your own pain is
like a stepping stone. Your heart develops more and
more, and even if someone comes up and insults you,
you could genuinely understand the whole situation
because you understand so well where everybody’s
coming from. You also realize that you can help by
simply breathing in the pain of others and breathing
out that ventilation. So tonglen starts with relating
directly to specific suffering—yours or someone
else’s—which you then use to understand that this
suffering is universal, shared by us all.
Almost everybody can begin to do tonglen by
thinking of someone he or she loves very dearly. It’s
sometimes easier to think of your children than your
husband or wife or mother or father, because those
relationships may be more complicated. There are
some people in your life whom you love very straight-
 58 Start Where You Are Start Where You Are 59

forwardly without complication: old people or people
who are ill or little children, or people who have been
kind to you.
When he was eight years old, Trungpa Rinpoche
saw a whimpering puppy being stoned to death by a
laughing, jeering crowd. He said that after that, doing
tonglen practice was straightforward for him: all he
had to do was think of that dog and his heart would
start to open instantly. There was nothing compli-
cated about it. He would have done anything to
breathe in the suffering of that animal and to breathe
out relief. So the idea is to start with something like
that, something that activates your heart.
So you think of a puppy being stoned and dying in
pain, and you breathe that in. Then, it is no longer
practice moves to people you actually hate, people
you consider to be your enemies or to have actually
harmed you. This expansion evolves by doing the
practice. You cannot fake these things; therefore you
start with the things that are close to your heart.
It’s useful to think of tonglen practice in four
stages:
1. Flashing openness
2. Working with the texture, breathing in dark,
heavy, and hot and breathing out white, light,
and cool
3. Working with relieving a specific, heartfelt in-
stance of suffering
4. Extending that wish to help everyone

Page 95
just a puppy. It is your connection with the realization The main thing is to really get in touch with fixa-
that there are puppies and people suffering unjustly tion and the power of klesha activity in yourself. This
like that all over the world. You immediately extend makes other people’s situations completely accessi-
the practice and breathe in the suffering of all the ble and real to you. Then, when it becomes real and
people who are suffering like that animal. vivid, always remember to extend it out. Let your own
It is also possible to start with the puppy or your experience be a stepping stone for working with the
uncle or yourself and then gradually extend out fur- world.
ther and further. Having started with the wish to
relieve your sister’s depression, you could extend
further and breathe in the depression of people who
are somewhat “neutral”—the ones to whom you are
not that close but who also don’t cause you fear or
anger. You breathe in the depression and send out re-
lief to all those “neutral” people. Then, gradually, the
 Training the Mind by Chogyam Trungpa

Page 96
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Training in Compassion
^eà ’\¨¯š\ŽÃ \’bà ¯’beš¦¨\’b\^e à ~¨Ã \`¨¯\ºÃ b•e¦’¨Ã ¶•š‹à YeÃ
by Norman Fischer
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 B7E$9A3RR+@K3DG6 FR*6H9RH(!RH(R

>rrs5g>=—5‘—Zˆ—-4„b>r7>—q4f>—ˆYZ—wsZ5g>—.ˆZgg—Zr—sŠy—7ŠgˆŠy>—
>—ˆYZrf—sA—w4„c>r7>—4—w4ZŒ>—4r=—ŠrVg4qszsŠ—,ˆY>y—xŠ4gZˆZ>— Start Where You Are
gZf>— gsŒ>— sz— 7sqw4Zsr— sz— ZrZVYˆ— 4y>— qŠ7Y— qsz>— wswŠg4y— by Pema Chodron
+4—„Š—y4gg‘— >— 4rˆ— ˆY>— Vus=— ˆŠL— ˆY>— wg>44rˆ— 4r=— ZrwZzZrV—
ˆŠK— 0ºÊ Y>r—ˆsŠVY—ˆZq>—74Š>— sŠy—gsŒ>—ˆs— H4‘—Zrˆs— 4rrs‘’
7
4r7>— sŠz—7sqw4Zsr—ˆs— 5>— sŒ>zY>gq>=—5‘— sŠz—A>4y— 4r=— sŠy—
Bringing All That We Meet
ZrZVYˆ—ˆs—>Œ4wsz4ˆ>—ˆY>r—w4ˆZ>r7>—5>V]r—ˆs—q4f>—>r>—/s—q>—
Zˆ—^t ˆY>—qsˆ—Š5ˆ4rˆZ4g—qsˆ—>yŒZ7>45g>— 4r=—qsˆ—y>g]45g>—sA— to the Path
4gg—wZyZˆŠ4g—xŠ4gZ‰>—2ZˆYsŠˆ—Zˆ—4gg—sˆY>y—xŠ4gZˆZ>—4y>—Y4f‘—
/Y>— wz47ˆZ7>— 
w4„Z>r7>— Z— Zqwg>— >rsŠVY— 2Y>r— =ZN7Šgˆ‘—
4yZ>— rsˆZ7>— ˆY>— s5ŒZsŠ— 4r=— rsˆ— s— s5ŒZsŠ— 4‘— >— ˆy‘— ˆs—
4ŒsZ=—Zˆ—/Y>—ˆYZrV—>—4‘—4r=—=s—ˆY>—Š5ˆg>—4‘—Zr—YZ7Y—sŠy—
Œ>y‘—5s=Z>—y>7sZg— 4r=—7g>r7Y—Y>r—sq>sr>—4‘—sy—=s>—sq>’
ˆYZrV—ˆs— Š—ˆY4ˆ—>—=srˆ—gZf>— /s— wy47ˆZ7>—w4ˆZ>r7>—Z—ˆs— Zqwg‘—
oday’s slogan is “When the world is filled
T with evil, / Transform all mishaps into the path
of bodhi.” The word bodhi means “enlightenment.”
This is the basic statement of lojong altogether: how
rsˆZ7>— ˆY>>—ˆYZrV— 4r=— 5>—O>y7>g‘— wz>>rˆ— ZˆY—ˆY>q— ˆ4fZrV— 4— to use the unwanted, unfavorable circumstances of
5y>4ˆY—Y>gw"—z>ˆŠ€ZrV—ˆs—qZr=AŠgr>—sA—ˆY>—5s=‘—Y>gw—y4ˆY>z— your life as the actual material of awakening. This is
ˆY4r—y>47ˆbrV— ˆs— „Y>q—4r=—Gp4bgbrV— 4ysŠr=— -4‘]rV—4ˆˆ>rˆ]sr—ˆs— the precious gift of the lojong teachings, that what-

Page 101
5s=‘— w4‘ZrV— 4ˆˆ>rˆZsr—ˆs—qZr=—$r=—Y>r—wsZ5g>— VZŒZrV— sŠy– ever occurs isn’t considered an interruption or an ob-
>gŒ>—Vss=—ˆ>47YZrV—45sŠˆ—ˆY>—ŒZzˆŠ>—sA 5>ZrV—ZˆY—y4ˆY>y—ˆY4r— stacle but a way to wake up. This slogan is very well
ˆz‘ZrV— ˆs— zŠr— 44‘— Hsq— ˆY>— 4rVŠZY— >— 4z>— A>>gZrV— Zr— ˆYZ—
suited to our busy lives and difficult times. In fact,
qsq>rˆ—
it’s designed for that: if there were no difficulties,
there would be no need for lojong or tonglen.
/Y>y>—4z>—Z—gsV4r—Šr=>y—ˆYZ—ˆY]y=—wsZrˆ —
Bodhisattva is another word for the awakening war-

tA‡sm•Eih•l]}[Eq}•]m~o•~[O•qE~[• rior, the one who cultivates bravery and compassion.
t4s]ŠO•Ehh•HiElO}•]m~o•omO• One point this slogan is making is that on the path of
t2O•ZsE~OWi•~o•OŠOu‘omO• the warrior, or bodhisattva, there is no interruption.
t@OO•IomX}]om•E}•2‡KK[E•EmK•qsEI~]IO•Olq~]mO}}• The path includes all experience, both serene and
t4o•ZooK•EŠo]K•O‰]i•EqqtOIcE~O• ‘o‡s•i‡mEI‘•qsE‘•Vs• chaotic. When things are going well, we feel good.
[Ohq• We delight in the beauty of the snow falling outside
tC[E~O‰Os•‘o‡•lOO~•]}•~[O•qE~[•
/Y>— Ozˆ— gsV4r— A‡z• @At l]}[Eq}• ]m~o• ~[O• qEƒ• sŠr=—
4ˆ— Oyˆ— 5gŠY— 7sqwg>ˆ>g‘— ZqwsZ5g>— 's— sŠg=— ‘sŠ— =s— ˆY4ˆ#—
2Y>r—ˆYZrV—Vs—4gg—zbVYˆ—>—4y>—7Y>>zUg—>—A>>g—Vss=—4r=—Y4Œ>—
the windows or the light reflecting off the floor.
There’s some sense of appreciation. But when the
60

'4U
 Bringing All That We Meet to the Path 61
fire alarm rings and confusion erupts, we feel irri-
tated and upset.
It’s all opportunity for practice. There is no inter-
ruption. We would like to believe that when things
are still and calm, that’s the real stuff, and when
things are messy, confused, and chaotic, we’ve done
something wrong, or more usually someone else has
done something to ruin our beautiful meditation. As
someone once said about a loud, bossy woman,
“What is that woman doing in my sacred world?”
Another point about this slogan is that part of
awakening is to cultivate honesty and clear seeing.
Sometimes people take the lojong teachings to mean
that if you’re not to blame others but instead to con-
nect with the feelings beneath your own story line, it
Page 102
would be wrong to say that someone has harmed you.
However, part of honesty, clear seeing, and straight-
forwardness is being able to acknowledge that harm
has been done. The first noble truth—the very first
teaching of the Buddha—is that there is suffering.
Suffering does exist as part of the human experience.
People harm each other—we harm others and others
harm us. To know that is clear seeing.
This is tricky business. What’s the difference be-
tween seeing that harm has been done and blaming?
Perhaps it is that rather than point the finger of
blame, we raise questions: “How can I communi-
cate? How can I help the harm that has been done
unravel itself? How can I help others find their own
62 Bringing All That We Meet to the Path
wisdom, kindness, and sense of humor?” That’s a
much greater challenge than blaming and hating and
acting out.
How can we help? The way that we can help is by
making friends with our own feelings of hatred, be-
wilderment, and so forth. Then we can accept them
in others. With this practice you begin to realize that
you’re capable of playing all the parts. It’s not just
“them”; it’s “us” and “them.”
I used to feel outrage when I read about parents
abusing their children, particularly physically. I used
to get righteously indignant—until I became a
mother. I remember very clearly one day, when my
six-month-old son was screaming and crying and
covered in oatmeal and my two-and-a-half-year-old
daughter was pulling on me and knocking things
off the table, thinking, “I understand why all those
mothers hurt their children. I understand perfectly.
It’s only that I’ve been brought up in a culture that
doesn’t encourage me that way, so I’m not going
to do it. But at this moment, everything in me
wants to eradicate completely these two sweet little
children.”
So lest you find yourself condescendingly doing
tonglen for the other one who’s so confused, you
could remember that this is a practice where com-
passion begins to arise in you because you yourself
have been there. You’ve been angry, jealous, and
lonely. You know what it’s like and you know how
 Bringing All That We Meet to the Path 63
sometimes you do strange things. Because you’re
lonely, you say cruel words; because you want some-
one to love you, you insult them. Exchanging yourself
for others begins to occur when you can see where
someone is because you’ve been there. It doesn’t
happen because you’re better than they are but be-
cause human beings share the same stuff. The more
you know your own, the more you’re going to under-
stand others.
When the world is filled with evil, how do we
transform unwanted situations into the path of awak-
ening? One way is to flash absolute bodhichitta. But
most of the techniques have to do with relative bod-
hichitta, which is to say, awakening our connection
with the soft spot, reconnecting with the soft spot,
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not only through the stuff we like but also through
the messy stuff.
People have plenty of reasons to be angry. We have
to acknowledge this. We are angry. But blaming the
other doesn’t solve anything.
Ishi had plenty of reasons to be angry. His whole
tribe had been killed, methodically, one by one.
There was no one left but him. But he wasn’t angry.
We could learn a lesson from him. No matter what’s
happening, if we can relate to the soft spot that’s
underneath our rage and can connect with what’s
there, then we can relate to the enemy in a way
in which we can start to be able to exchange ourself
for other. Some sense of being able to communicate
64 Bringing All That We Meet to the Path
with the enemy—heart to heart—is the only way
that things can change. As long as we hate the
enemy, then we suffer and the enemy suffers and
the world suffers.
The only way to effect real reform is without ha-
tred. This is the message of Martin Luther King, of
Cesar Chavez, of Mother Teresa. Gerald Red Elk—a
close friend and teacher who was a Sioux elder—told
me that as a young man he had been filled with ha-
tred for how his people had been, and continue to be,
treated. Because of his hatred, he was alcoholic and
miserable. But during the Second World War, when
he was in Europe, something in him shifted; he saw
that he was being poisoned by his hatred. He came
back from the war, and for the rest of his life he tried
to bring back the sense of spirit and confidence and
dignity of the young people in his tribe. His main
message was not to hate but to learn to communicate
with all beings. He had a very big mind.
Another slogan says, “All dharma agrees at one
point.” No matter what the teachings are—sha-
matha-vipashyana instruction, lojong instruction,
any instruction of sanity and health from any tradi-
tion of wisdom—the point at which they all agree is
to let go of holding on to yourself. That’s the way of
becoming at home in your world. This is not to say
that ego is sin. Ego is not sin. Ego is not something
that you get rid of. Ego is something that you come to

8 This is true in Northern Ireland with the Protestants
Drive All Blames into One
’d like to talk a bit about another slogan,
I “Drive all blames into one.” When we say, as in a
previous slogan, “When the world is filled with evil,”
we mean, “When the world is filled with the results
of ego clinging.” When the world is filled with ego
clinging or with attachment to a particular outcome,
there is a lot of pain. But these painful situations
can be transformed into the path of bodhi. One of
the ways to do that is to drive all blames into one. To
Page 104
see how this works, let’s look at the result of blam-
ing others.
I had someone buy me the New York Times on
Sunday so I could look at the result of people blam-
ing others. In Yugoslavia, there’s a very painful situa-
tion. The Croats and the Serbs are murdering each
other, raping each other, killing children and old
people. If you asked someone on either side what
they wanted, they would say they just want to be
happy. The Serbs just want to be happy. They see the
others as enemies and they think the only way to be
happy is to eradicate the source of their misery. We
all think this way. And then if you talked to the other
side, they would say that they want the same thing.
69
70 Drive All Blames into One
This is true in Israel with the Arabs and the Jews.
and the Catholics. The same is true everywhere, and
it’s getting worse. In every corner of the world, the
same is true.
When we look at the world in this way we see that
it all comes down to the fact that no one is ever en-
couraged to feel the underlying anxiety, the underly-
ing edginess, the underlying soft spot, and therefore
we think that blaming others is the only way. Reading
just one newspaper, we can see that blaming others
doesn’t work.
We have to look at our own lives as well: How are
we doing with our Juans and Juanitas? Often they’re
the people with whom we have the most intimate re-
lationships. They really get to us because we can’t
just shake them off by moving across town or chang-
ing seats on the bus, or whatever we have the luxury
of doing with mere acquaintances, whom we also
loathe.
The point is that if we think there is any difference
between how we relate with the people who irritate
us and the situation in Northern Ireland, Yugoslavia,
the Middle East, or Somalia, we’re wrong. If we think
there is any difference between that and the way that
native people feel about white people or white people
feel about black people or any of these situations on
earth, we’re wrong. We have to start with ourselves. If
all people on the planet would start with themselves,
 Drive All Blames into One 71
we might see quite a shift in the aggressive energy
that’s causing such a widespread holocaust.
“Drive all blames into one”—or “Take the blame
yourself,” if you prefer—sounds like a masochistic
slogan. It sounds like, “Just beat me up, just bury me
under piles of manure, just let me have it and kick me
in the teeth.” However, that isn’t what it really means,
you’ll be happy to know.
One way of beginning to practice “Drive all blames
into one” is to begin to notice what it feels like when
you blame someone else. What’s actually under all
that talking and conversation about how wrong
somebody or something is? What does blame feel
like in your stomach? When we do this noticing we
see that we are somehow beginning to cultivate brav-
Page 105
ery as well as compassion and honesty. When these
really unresolved issues of our lives come up, we are
no longer trying to escape but are beginning to be cu-
rious and open toward these parts of ourselves.
“Drive all blames into one” is a healthy and com-
passionate instruction that short-circuits the over-
whelming tendency we have to blame everybody
else; it doesn’t mean, instead of blaming the other
people, blame yourself. It means to touch in with
what blame feels like altogether. Instead of guarding
yourself, instead of pushing things away, begin to get
in touch with the fact that there’s a very soft spot
under all that armor, and blame is probably one of the
most well-perfected armors that we have.
72 Drive All Blames into One
You can take this slogan beyond what we think of
as “blame” and practice applying it simply to the gen-
eral sense that something is wrong. When you feel
that something is wrong, let the story line go and
touch in on what’s underneath. You may notice that
when you let the words go, when you stop talking to
yourself, there’s something left, and that something
tends to be very soft. At first it may seem intense and
vivid, but if you don’t recoil from that and you keep
opening your heart, you find that underneath all of
the fear is what has been called shaky tenderness.
The truth of the matter is that even though there
are teachings and practice techniques, still we each
have to find our own way. What does it really mean to
open? What does it mean not to resist? What does it
mean? It’s a lifetime journey to find the answers to
these questions for yourself. But there’s a lot of sup-
port in these teachings and this practice.
Try dropping the object of the blame or the object
of what you think is wrong. Instead of throwing the
snowballs out there, just put the snowball down and
relate in a nonconceptual way to your anger, relate to
your righteous indignation, relate to your sense of
being fed up or pissed off or whatever it is. If Mor-
timer or Juan or Juanita walks by, instead of talking to
yourself for the next four days about them, you would
stop talking to yourself. Simply follow the instruction
that you’re given, notice that you are talking to your-
self, and let it go. This is basic shamatha-vipashyana
 Drive All Blames into One 73
instruction—that’s what it means by dropping the
object. Then you can do tonglen.
If you aren’t feeding the fire of anger or the fire of
craving by talking to yourself, then the fire doesn’t
have anything to feed on. It peaks and passes on. It’s
said that everything has a beginning, middle, and
end, but when we start blaming and talking to our-
selves, things seem to have a beginning, a middle,
and no end.
Strangely enough, we blame others and put so
much energy into the object of anger or whatever it is
because we’re afraid that this anger or sorrow or lone-
liness is going to last forever. Therefore, instead of re-
lating directly with the sorrow or the loneliness or the
anger, we think that the way to end it is to blame it on
Page 106
somebody else. We might just talk to ourselves about
them, or we might actually hit them or fire them or
yell. Whether we’re using our body, speech, mind—
or all three—whatever we might do, we think, curi-
ously enough, that this will make the pain go away.
Instead, acting it out is what makes it last.
“Drive all blames into one” is saying, instead of al-
ways blaming the other, own the feeling of blame,
own the anger, own the loneliness, and make friends
with it. Use the tonglen practice to see how you can
place the anger or the fear or the loneliness in a cra-
dle of loving-kindness; use tonglen to learn how to be
gentle to all that stuff. In order to be gentle and cre-
ate an atmosphere of compassion for yourself, it’s
74 Drive All Blames into One
necessary to stop talking to yourself about how wrong
everything is—or how right everything is, for that
matter.
I challenge you to experiment with dropping the
object of your emotion, doing tonglen, and seeing if
in fact the intensity of the so-called poison lessens. I
have experimented with this, because I didn’t believe
that it would work. I thought it couldn’t possibly be
true, and because my doubt was so strong, for a while
it seemed to me that it didn’t work. But as my trust
grew, I found that that’s what happens—the intensity
of the klesha lessens, and so does the duration. This
happens because the ego begins to be ventilated.
This big solid me—”I have a problem. I am lonely. I
am angry. I am addicted”—begins somehow to be
aerated when you just go against the grain and own
the feelings yourself instead of blaming the other.
The “one” in “Drive all blames into one” is the ten-
dency we have to want to protect ourselves: ego
clinging. When we drive all blames into this ten-
dency by owning our feelings and feeling fully, the
ongoing monolithic ME begins to lighten up, be-
cause it is fabricated with our opinions, our moods,
and a lot of ephemeral, but at the same time vivid and
convincing, stuff.
I know a fifteen-year-old Hispanic guy from Los
Angeles. He grew up in a violent neighborhood and
was in gangs from the age of thirteen. He was really
smart, and curiously enough, his name was Juan. He
 Drive All Blames into One 75
came on really mean. He was tough and he snarled
and he walked around with a big chip on his shoul-
der. You had the feeling that that was all he had going
for him: his world was so rough that acting like the
baddest and the meanest was the only way he saw to
survive in it.
He was one of those people who definitely drive all
blames into others. If you asked him a simple ques-
tion, he would tell you to fuck off. If he could get any-
body in trouble, he definitely would do so. From one
point of view, he was a total pain in the neck, but on
the other hand, he had a flair and brilliance about
him. It was always mixed; you hated him and you
loved him. He was outrageous and also sparky and
funny, but he was mean—he would slap people and
Page 107
push them around. You knew that that was pretty
lightweight compared with what he was used to
doing at home, where they killed each other on a reg-
ular basis.
He was sent to Boulder, Colorado, for the summer
to give him a break, to give him a nice summer in the
Rocky Mountains. His mother and others were trying
to help him get a good education and somehow step
out of the nightmare world into which he had been
born. The people he was staying with were loosely af-
filiated with the Buddhist community, and that’s how
I came to know him. One day he came to an event
where Trungpa Rinpoche was, and at the end of this
event, Trungpa Rinpoche sang the Shambhala
76 Drive All Blames into One
anthem. This was an awful experience for the rest
of us because for some reason he loved to sing the
Shambhala anthem in a high-pitched, squeaky, and
cracked voice.
This particular event was outside. As Rinpoche
sang into a microphone and the sound traveled for
miles across the plains, Juan broke down and started
to cry. Everyone else was feeling awkward or embar-
rassed, but Juan just started to cry. Later he said he
cried because he had never seen anyone that brave.
He said, “That guy, he’s not afraid to be a fool.” That
turned out to be a major turning point in his life be-
cause he realized that he didn’t have to be afraid to be
a fool either. All that persona and chip on the shoul-
der were guarding his soft spot, and he could let them
go. Because he was so sharp and bright, he got the
message. His life turned around. Now he’s got his ed-
ucation and he’s back in L.A. helping kids.
So that’s the point, that we tend to drive all blames
into Juan because Juan is so obnoxious. We aren’t en-
couraged to get in touch with what’s underneath all
our words of hatred, craving, and jealousy. We just act
them out again and again. But if we practice this slo-
gan and drive all blames into one, the armor of our
ego clinging will weaken and the soft spot in our
hearts will appear. We may feel foolish, but we don’t
have to be afraid of that. We can make friends with
ourselves.
 
# # # by Norman Fischer
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 Training the Mind
by Chogyam Trungpa

Page 110
Page 111
 Start Where You Are
by Pema Chodron

12
Empty Boat

had an interview with someone who said she

I couldn’t meditate; it was impossible because she
had real-life problems. In the meditation we’re doing
we’re trying to bring home the very supportive mes-
sage that real-life problems are the material for wak-
ing up, not the reason to stop trying. This is news you
can use.
Today’s slogan is “Whatever you meet unexpect-
edly, join with meditation.” This is a very interesting

Page 112
suggestion. These slogans are pointing out that we
can awaken bodhichitta through everything, that
nothing is an interruption. This slogan points out
how interruptions themselves awaken us, how inter-
ruptions themselves—surprises, unexpected events,
bolts out of the blue—can awaken us to the experi-
ence of both absolute and relative bodhichitta, to the
open, spacious quality of our minds and the warmth
of our hearts.
This is the slogan about surprises as gifts. These
surprises can be pleasant or unpleasant; the main
point is that they can stop our minds. You’re walking
along and a snowball hits you on the side of the head.
It stops your mind.

109
 110 Empty Boat
The slogan “Rest in the nature of alaya, the
essence” goes along with this. Usually it is consid-
ered a slogan for when you’re sitting on the cushion
meditating; you can then rest your mind in its natu-
ral, unbiased state. But the truth is that when the rug
is pulled out the same thing happens: without any ef-
fort on our part, our mind finds itself resting in the
nature of alaya.
I was being driven in a car one day, when a horn
honked loudly from behind. A car comes up by my
window and the driver’s face is purple and he’s shak-
ing his fist at me—my window is rolled down and so
is his—and he yells, “Get a job!” That one still stops
my mind.
The instruction is that when something stops your
Page 113
mind, catch that moment of gap, that moment of big
space, that moment of bewilderment, that moment
of total astonishment, and let yourself rest in it a lit-
tle longer than you ordinarily might.
Interestingly enough, this is also the instruction
on how to die. The moment of death is apparently
a major surprise. Perhaps you’ve heard this word
samadhi (meditative absorption), that we remain in
samadhi at the moment we die. What that means is
that we can rest our minds in the nature of alaya.
We can stay open and connect with the fresh, unbi-
ased quality of our minds, which is given to us at the
moment of our death. But it’s also given to us
Empty Boat 111
throughout every day of our lives! This gift is given
to us by the unexpected circumstances referred to
in this slogan.
After the gap, when you’ve begun to talk to your-
self again—”That horrible person” or “Wasn’t that
wonderful that he allowed me to rest my mind in the
nature of alaya?”—you could catch yourself and start
to do tonglen practice. If you’re veering off toward
anger, resentment, any of the more unwanted “nega-
tive” feelings, getting really uptight and so forth, you
could remember tonglen and the lojong logic and
breathe in and get in touch with your feeling. Let the
story line go and get in touch. If you start talking to
yourself about what a wonderful thing just hap-
pened, you could remember and send that out and
share that sense of delight.
Usually we’re so caught up in ourselves, we’re
hanging on to ourselves so tightly, that it takes a
Mack truck knocking us down to wake us up and
stop our minds. But really, as you begin to practice, it
could just take the wind blowing the curtain. The
surprise can be something very gentle, just a shift of
attention. Something just catches your eye and your
attention shifts, and you can rest your mind in the
nature of alaya. When you start talking to yourself
again, you can practice tonglen.
The surprise comes in pleasant and unpleasant
forms—it doesn’t really matter how. The point is
 112 Empty Boat
that it comes out of the blue. You’re walking down
the street, caught in tunnel vision—talking to your-
self—and not noticing anything, and even the croak
of a raven can wake you up out of your daydream,
which is often very thick, very resentful. Something
just pops it; a car backfires, and for a moment you
look up and see the sky and people’s faces and traf-
fic going by and the trees. Whatever is happening
there, suddenly you see this big world outside of
your tunnel vision.
I had an interesting experience of something sur-
prising me like this on retreat. It was a very strong ex-
perience of shunyata, the complete emptiness of
things. I had just finished my evening practice. I had
been practicing all day, after which you might think I
Page 114
would be in a calm, saintly state of mind. But as I
came out of my room and started to walk down the
hall, I saw that in our serving area someone had left
dirty dishes. I started to get really angry.
Now, in this retreat we put our name on our
dishes. Everyone has a plate and a bowl and a mug
and a knife and a fork and a spoon, and they all have
our name on them. So I was walking down and I
was trying to see whose name was on those dishes. I
was already pretty sure whose name was on them,
because there was only one woman of our group of
eight who would leave such a mess. She was always
just leaving things around for other people to clean
Empty Boat 113
up. Who did she think was going to wash these
dishes, her mother? Did she think we were all her
slaves? I was really getting into this. I was thinking,
“I’ve known her for a long time, and everyone thinks
she’s a senior practitioner, but actually she might as
well have never meditated for the way she’s so in-
considerate of everybody else on this planet.”
When I got to the sink, I looked at the plate, and
the name on it was “Pema,” and the name on the cup
was “Pema,” and the name on the fork was “Pema,”
and the name on the knife was “Pema.” It was all
mine! Needless to say, that cut my trip considerably.
It also stopped my mind.
There’s a Zen story in which a man is enjoying him-
self on a river at dusk. He sees another boat coming
down the river toward him. At first it seems so nice to
him that someone else is also enjoying the river on a
nice summer evening. Then he realizes that the boat
is coming right toward him, faster and faster. He be-
gins to get upset and starts to yell, “Hey, hey, watch
out! For Pete’s sake, turn aside!” But the boat just
comes faster and faster, right toward him. By this
time he’s standing up in his boat, screaming and
shaking his fist, and then the boat smashes right into
him. He sees that it’s an empty boat.
This is the classic story of our whole life situation.
There are a lot of empty boats out there that we’re al-
ways screaming at and shaking our fists at. Instead,
 Training the Mind by Chogyam Trungpa

114 Empty Boat

we could let them stop our minds. Even if they only

stop our mind for one point one seconds, we can rest
in that little gap. When the story line starts, we can
do the tonglen practice of exchanging ourselves for
others. In this way everything we meet has the po-
tential to help us cultivate compassion and recon-
nect with the spacious, open quality of our minds.

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 7/!!
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 Start Where You Are
by Pema Chodron
13
Teachings for Life and Death
he five strengths are the subject of two of
T the slogans: “Practice the five strengths, / The
condensed heart instructions” and “The mahayana
instruction for ejection of consciousness at death / Is
the five strengths: how you conduct yourself is im-
portant.”
The underlying point of all our study and practice
is that the happiness we seek is here to connect with
at any time. The happiness we seek is our birthright.
Page 127
To discover it we need to be more gentle with our-
selves, more compassionate toward ourselves and
our universe. The happiness we seek cannot be
found through grasping, trying to hold on to things. It
cannot be found through getting serious and uptight
about wanting things to go in the direction that we
think will bring happiness. We are always taking hold
of the wrong end of the stick. The point is that the
happiness we seek is already here and it will be found
through relaxation and letting go rather than through
struggle.
Does that mean you can just sleep all day? Does
that mean there’s nothing you need to do? The an-
swer is no. There does seem to be something that we
115
116 Teachings for Life and Death
have to do. These slogans tell us to practice the five
strengths: strong determination, familiarization, seed
of virtue, reproach, and aspiration. The five strengths
are five sources of inspiration to trust that we’ve got
all that we need in the palm of our hand.
These are the heart instructions on how to live and
how to die. Last year I spent some time with two peo-
ple who were dying. Jack and Jill were both old
friends; they each had a very different relationship
with their death. They each had the privilege of
knowing quite a few months in advance that they
were going to die, which is a great gift. Both of them
began to fade away. When things began to slip away
on Jack, when his body stopped working well for him,
he was angry at the beginning, but then something
started to shift, and he began to relax. When it was
clear that everything was dissolving and slipping
away, he seemed to get happier and happier. It felt as
if he were letting go of all the things that had kept
him separate from his basic goodness, letting every-
thing go. He would say things like, “There’s nothing
to do, there’s nothing to want,” and he would start to
laugh. Day by day he wasted away more, but that was
not a fundamental problem; this dissolving was very
liberating for him.
The external situation was the same for Jill, but
she got scared, and she began to struggle against the
whole process. As her body started to waste away and
 Teachings for Life and Death 117
there was less to hold on to, she became more grim
and terrified, clenching her teeth and her hands. She
was facing a vast abyss and was going to be pushed
over into it, and she was screaming with terror, “No!
No! No!”
I understood why I practice: we can discover the
process of letting go and relaxing during our lifetime.
In fact, that’s the way to live: stop struggling against
the fact that things are slipping through our fingers.
Stop struggling against the fact that nothing’s solid to
begin with and things don’t last. Knowing that can
give us a lot of space and a lot of room if we can relax
with it instead of screaming and struggling against it.
The five strengths are instruction on how to live
and how to die. Actually, there’s no difference. The
Page 128
same good advice applies to both, because if you
know how to die then you know how to live and if you
know how to live then you’ll know how to die. Suzuki
Roshi said, “Just be willing to die over and over
again.” As each breath goes out, let it be the end of
that moment and the birth of something new. All
those thoughts, as they come up, just see them and
let them go, let the whole story line die; let the space
for something new arise. The five strengths address
how to give up trying all the time to grasp what’s un-
graspable and actually relax into the space that’s
there. Then what do we find? Maybe that’s the point.
We’re afraid to find out.
118 Teachings for Life and Death
Strong determination. The first strength is strong
determination. Rather than some kind of dogged
pushing through, strong determination involves con-
necting with joy, relaxing, and trusting. It’s determi-
nation to use every challenge you meet as an
opportunity to open your heart and soften, determi-
nation not to withdraw. One simple way to develop
this strength is to develop a strong-hearted spiritual
appetite. To do this, some kind of playful quality is
needed. When you wake up in the morning, you can
say: “I wonder what’s going to happen today. This may
be the day that I die. This may be the day that I un-
derstand what all these teachings are about.” The
Native Americans, before they went into battle,
would say, “Today is a good day to die.” You could also
say, “Today is a good day to live.”
Strong determination gives you the vehicle that
you need to find out for yourself that you have every-
thing it takes, that the fundamental happiness is
right here, waiting. Strong determination not to shut
anything out of your heart and not to close up takes a
sense of humor and an appetite, an appetite for en-
lightenment.
Familiarization. The next strength is familiarization.
What familiarization means is that the dharma no
longer feels like a foreign entity: your first thought
becomes dharmic. You begin to realize that all the
teachings are about yourself; you’re here to study
 Teachings for Life and Death 119
yourself. Dharma isn’t philosophy. Dharma is basi-
cally a good recipe for how to cook yourself, how to
soften the hardest, toughest piece of meat. Dharma
is good instruction on how to stop cheating yourself,
how to stop robbing yourself, how to find out who you
really are, not in the limited sense of “I need” and
“I’m gonna get,” but through developing wakefulness
as your habit, your way of perceiving everything.
We talk about enlightenment as if it’s a big accom-
plishment. Basically, it has to do with relaxing and
finding out what you already have. The enlightened
“you” might be a slightly different “you” from the one
you’re familiar with, but it still has hair growing out of
its head, still has taste buds, and when it gets the flu,
snot comes out of its nose. Enlightened, however,
Page 129
you might experience yourself in a slightly less claus-
trophobic way, maybe a completely nonclaustropho-
bic way.
Familiarization means that you don’t have to
search any further, and you know it. It’s all in the
“pleasantness of the presentness,” in the very dis-
cursive thoughts you’re having now, in all the emo-
tions that are coursing through you; it’s all in there
somehow.
Seed of virtue. The third strength is called the seed of
virtue. In effect, this is buddha nature or basic good-
ness. It’s like a swimming pool with no sides that
you’re swimming in forever. In fact, you’re made out
120 Teachings for Life and Death
of water. Buddha nature isn’t like a heart transplant
that you get from elsewhere. “It isn’t as if you’re try-
ing to teach a tree to talk,” as Rinpoche once said. It’s
just something that can be awakened or, you might
say, relaxed into. Let yourself fall apart into wakeful-
ness. The strength comes from the fact that the seed
is already there; with warmth and moisture it sprouts
and becomes visible above the ground. You find your-
self looking like a daffodil, or feeling like one, anyway.
The practice is about softening or relaxing, but it’s
also about precision and seeing clearly. None of that
implies searching. Searching for happiness prevents
us from ever finding it.
Reproach. The fourth strength is called reproach.
This one requires talking to yourself: “Ego, you’ve
done nothing but cause me problems for ages. Give
me a break. I’m not buying it anymore.” Try it in the
shower. You should talk to yourself all the time with-
out embarrassment. When you see yourself starting
to spin off in frivolity, say to yourself, “Begone, you
troublemaker!”
This approach can be slightly problematic because
we don’t usually distinguish between who we think
we are and our ego. The more gentleness that comes
up, the more friendliness you feel for yourself, the
more this dialogue is fruitful. But to the degree that
you actually are hard on yourself, then this dialogue
could just increase your self-criticism.
 Teachings for Life and Death 121
Over the years, with encouragement from wonder-
ful teachers, I have found that, rather than blaming
yourself or yelling at yourself, you can teach the
dharma to yourself. Reproach doesn’t have to be a
negative reaction to your personal brand of insanity.
But it does imply that you see insanity as insanity,
neurosis as neurosis, spinning off as spinning off. At
that point, you can teach the dharma to yourself.
This advice was given to me by Thrangu Rinpoche.
I was having anxiety attacks, and he said that I should
teach the dharma to myself, just good simple
dharma. So now I say, “Pema, what do you really
want? Do you want to shut down and close off, do
you want to stay imprisoned? Or do you want to let
yourself relax here, let yourself die? Here’s your
Page 130
chance to actually realize something. Here’s your
chance not to be stuck. So what do you really want?
Do you want always to be right or do you want to
wake up?”
Reproach can be very powerful. You yourself teach
yourself the dharma in your own words. You can
teach yourself the four noble truths, you can teach
yourself about taking refuge—anything that has to do
with that moment when you’re just about to re-create
samsara as if you personally had invented it. Look
ahead to the rest of your life and ask yourself what
you want it to add up to.
Each time you’re willing to see your thoughts as
empty, let them go, and come back to your breath,
122 Teachings for Life and Death
you’re sowing seeds of wakefulness, seeds of being
able to see the nature of mind, and seeds of being
able to rest in unconditional space. It doesn’t matter
that you can’t do it every time. Just the willingness,
the strong determination to do it, is sowing the seeds
of virtue. You find that you can do it more sponta-
neously and naturally, without its being an effort. It
begins with some sense of exertion and becomes your
normal state. That’s the seed of bodhichitta ripening.
You find out who you really are.
Aspiration. The last strength, aspiration, is also a
powerful tool. A heartfelt sense of aspiring cuts
through negativity about yourself; it cuts through the
heavy trips you lay on yourself. The notion of aspira-
tion is simply that you voice your wishes for enlight-
enment. You say to yourself, for yourself, about
yourself, and by yourself things like, “May my com-
passion for myself increase.” You might be feeling
completely hopeless, down on yourself, and you can
voice your heartfelt aspiration: “May my sense of
being obstructed decrease. May my experience of
wakefulness increase. May I experience my funda-
mental wisdom. May I think of others before myself.”
Aspiration is much like prayer, except that there’s no-
body who hears you.
Aspiration, yet again, is to talk to yourself, to be an
eccentric bodhisattva. It is a way to empower your-
self. In fact, all five of these strengths are ways to em-
 Training in Compassion
Teachings for Life and Death 123
by Norman Fischer
power yourself. Buddhism itself is all about empow-
ering yourself, not about getting what you want.
The five strengths are the heart instructions on
how to live and how to die. Whether it’s right now or 
at the moment of your death, they tell you how to
wake up to whatever is going on.

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Page 133
Page 134
 Start Where You Are
by Pema Chodron
14
Loving-Kindness and
Compassion
ll dharma agrees at one point. All the teach-
A ings and all the practices are about just one
thing: if the way that we protect ourselves is strong,
then suffering is really strong too. If the ego or the
cocoon starts getting lighter, then suffering is lighter
as well. Ego is like a really fat person trying to get
through a very narrow door. If there’s lots of ego, then
Page 135
we’re always getting squeezed and poked and irri-
tated by everything that comes along. When some-
thing comes along that doesn’t squeeze and poke and
irritate us, we grasp it for dear life and want it to last
forever. Then we suffer more as a result of holding on
to ourselves.
One might think that we’re talking about ego as
enemy, about ego as original sin. But this is a very dif-
ferent approach, a much softer approach. Rather
than original sin, there’s original soft spot. The messy
stuff that we see in ourselves and that we perceive in
the world as violence and cruelty and fear is not the
result of some basic badness but of the fact that we
have such a tender, vulnerable, warm heart of bodhi-
124
Loving-Kindness and Compassion 125
chitta, which we instinctively protect so that nothing
will touch it.
This is a life-affirming view; it starts from the point
of basic goodness or basic good heart. The problem is
that we continually grab the wrong end of the stick.
All practice agrees that there’s some fundamental
pattern that we have in which we’re always trying to
avoid the unpleasantness and grasp the pleasantness.
There seems to be a need to change the fundamental
pattern of always protecting against anything touch-
ing our soft spot. Tonglen practice is about changing
the basic pattern.
Earlier, I referred to ego as being a room where you
just tried to get everything on your own terms. To get
out of that room, you don’t drive up in a big machine
and smash the whole thing to pieces. Rather, at your
own speed, starting where you are, you begin to open
the door and the windows. It’s a very gentle approach,
one that acknowledges that you can gradually begin
to open that door. You can also shut it as often as you
need to—not with the desire to stay comfortable but
with the intention ultimately to gather more courage,
more sense of humor, more basic curiosity about how
to open that door, until you just leave it open and in-
vite all sentient beings as your guests, until you feel at
home with no agenda and with groundlessness.
The main thing about this practice and about all
practice—all dharmas agree at one point—is that
 126 Loving-Kindness and Compassion
you’re the only one who knows what is opening and
what is closing down; you’re the only one who knows.
The next slogan, “Of the two witnesses, hold the
principal one,” is saying that one witness is everybody
else giving you their feedback and opinions (which is
worth listening to; there’s some truth in what people
say), but the principal witness is yourself. You’re the
only one who knows when you’re opening and when
you’re closing. You’re the only one who knows when
you’re using things to protect yourself and keep your
ego together and when you’re opening and letting
things fall apart, letting the world come as it is—
working with it rather than struggling against it.
You’re the only one who knows.
There’s a later slogan that says, “Don’t make gods
Page 136
into demons.” What it means is that you can take
something good—tonglen practice and the lojong
teachings, for example (that’s the idea of “gods”)—
and turn it into a demon. You can just use anything to
close your windows and doors.
You could do tonglen as one of my students once
described to me. He said, “I do it, but I am very
careful about the control button; I breathe in just
enough so that it doesn’t really hurt or penetrate,
and I breathe out just enough to convince myself,
you know, that I’m doing the practice. But basically,
nothing ever changes.” He was using tonglen just to
smooth everything out and feel good. You can also
use tonglen to feel like a hero: you’re just breathing
Loving-Kindness and Compassion 127
in and out all over the place but your motivation
isn’t to befriend and begin to penetrate those areas
of yourself that you fear or reject. In fact, you hope
the practice will just bolster your sense of confi-
dence, bolster your sense of being in the right place
at the right time, having chosen the right religion,
and “I’m on the side of the good and all’s right with
the world.” That doesn’t help much. Maybe you’ve
noticed that sometimes you feel like you’re in a bat-
tle with reality and reality is always winning.
All of the teachings, and particularly the lojong
teachings, are encouraging us, if we find ourselves
struggling, to let that be a moment where we pause
and wonder and begin to breathe in, trying to feel
what’s underneath the struggle. If we find ourselves
complaining, it isn’t that we have to say, “Oh, I’m bad
because I’m struggling.” It’s not that it’s a sin to com-
plain. We’re simply saying that the way to change the
pattern is to begin to breathe in and connect with the
heart, the soft spot that’s under all that protecting.
Karma is a difficult subject, but one of the reasons
you are encouraged to work with what happens to
you rather than blame it on others is that what hap-
pens is somehow a karmic result of things that you
have done before. This kind of teaching on karma can
easily be misunderstood. People get into a heavy-
duty sin and guilt trip, feeling that if things are going
wrong, that means they did something bad and
they’re being punished. That’s not the idea at all. The
 128 Loving-Kindness and Compassion Loving-Kindness and Compassion 129

idea of karma is that you continually get the teach-
ings that you need in order to open your heart. To the
degree that you didn’t understand in the past how to
stop protecting your soft spot, how to stop armoring
your heart, you’re given this gift of teachings in the
form of your life, to give you everything you need to
learn how to open further.
I saw a cartoon that describes this. A head of ice-
berg lettuce is sitting in a garden saying, “Oh, no,
how did I get in this vegetable garden again? I wanted
to be a wildflower!” The caption reads, “Oscar is born
again as a head of iceberg lettuce in order to over-
come his fear of being eaten.” One can think from a
bigger perspective than this whole notion of reward
and punishment. You could see your life as an adult
ingness to feel the fear, to make fear your companion,
is growing. You’re willing to get to know yourself at
this deep level. After awhile this same feeling begins
to turn into a longing to raze all the walls, a longing to
be fully human and to live in your world without al-
ways having to shut down and close off when certain
things come along. It begins to turn into a longing to
be there for your friends when they’re in trouble, to
be of real help to this poor, aching planet. Curiously
enough, along with this longing and this sadness and
this tenderness, there’s an immense sense of well-
being, unconditional well-being, which doesn’t have
anything to do with pleasant or unpleasant, good or
bad, hope or fear, disgrace or fame. It’s something
that simply comes to you when you feel that you can

Page 137
education course. Some of the curriculum you like keep your heart open.
and some you don’t like; some of what comes up you
find workable, some you don’t. That’s the curriculum
for attaining enlightenment. The question is, how do
you work with it?
When you begin to touch your heart or let your
heart be touched, you begin to discover that it’s bot-
tomless, that it doesn’t have any resolution, that this
heart is huge, vast, and limitless. You begin to dis-
cover how much warmth and gentleness is there, as
well as how much space. Your world seems less solid,
more roomy and spacious. The burden lightens. In
the beginning it might feel like sadness or a shaky
feeling, accompanied by a lot of fear, but your will-
Page 138
Training the Mind by Chogyam Trungpa
Page 139
 The Practice of Lojong by Traleg Rinpoche
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28 18
 Start Where You Are
by Pema Chodron
15
Lighten Up
he next two slogans—”Always maintain
T only a joyful mind” and “If you can practice even
when distracted, you are well trained”—go hand in
hand. The first is saying that if you regard everything
that arises as fuel to wake up, you can remain cheer-
ful. The second is saying that you are well trained if
you can do that—use everything in your life to wake
yourself up rather than put yourself to sleep—no
matter what.
Page 146
If you feel completely caught up and are spinning
off into a misery scenario, the slogan “If you can prac-
tice even when distracted, you are well trained” can
remind you to start to work with tonglen—to breathe
in the mishap or the misery as a way of developing
compassion for yourself and as a way of beginning to
understand other people’s pain as well. You can use
the distraction to bring yourself back to the present
moment, just as a horse rights itself after losing bal-
ance or skiers catch themselves just as they are about
to fall. Being well trained means you can catch your-
self and come back to the present.
When things are going well, that can also be a re-
130
Lighten Up 131
minder. Instead of habitually clinging to what’s de-
lightful, you could become accustomed to giving it
away, sending it out to others on the outbreath. This
enables you always to maintain a joyful mind. It be-
gins to ease away the burden of maintaining your own
private happiness as well as your usual load of un-
happy situations and minor irritations—the burden
of ego.
On the other hand, sending out the joyful stuff is
also difficult to do. As someone said, “I like doing the
outbreath with this idea of sharing. Sharing is really
nice, but giving it away? That means I wouldn’t have
it anymore.” The outbreath and sharing what’s pleas-
ant can be threatening. You don’t often feel willing to
share or give away that pleasure.
There’s a lot of joy as your burden begins to lessen,
and it comes from doing anything that begins to
change the pattern of fearing and wanting to resist
what’s unpleasant. Resistance is really what causes
the pain; more than the anger itself, or the jealousy it-
self, it’s resistance that causes the pain. Anything
that begins to lighten up that resistance helps us to
relax and open and celebrate.
Sooner or later you will find yourself in a situation
where you can’t change the outer circumstances at
all, and you realize it all comes down to how you re-
late to things—whether you continue to struggle
against everything that’s coming at you or you begin
 132 Lighten Up
to work with things. “Always maintain only a joyful
mind” can be very helpful to remember in such a sit-
uation.
Anything that helps us not to be so desperate
about pleasure and not to fear its transitory nature
is also introducing us to being at home in our world
and being able to help other people. In popular songs
you hear lines like “Freedom’s just another word for
nothing left to lose” or “I’ve got plenty of nothing
and nothing’s plenty for me.” “Great bliss arising from
the experience of emptiness” is how it’s described in
traditional Tibetan texts, which sounds somewhat
remote from personal experience. However, all these
words are saying the same thing: we practice and
we live in order to be able to relax and lighten up and
Page 147
not make such a big deal about everything that hap-
pens—the successes and the failures, the rewards
and the punishments.
If your principal witness (in “Of the two witnesses,
hold the principal one”) is a judgmental authority fig-
ure, it might be hard to lighten up. Let’s say you’re
meditating, but there’s this other “you” standing be-
hind with a stick, saying, “You’re thinking again,
you’re always thinking! Whack! There goes the ton-
glen bell and you didn’t practice tonglen for even a
second! Smack!” You say to yourself, “I can’t do this.
I’m hopeless. Everybody else seems to be doing fine,
but I don’t seem to have any basic goodness.” Then
you beat yourself up and forget all about gentleness,
Lighten Up 133
or if you remember, you say, “You’re not gentle!
Whack!”
You hear a slogan like “Always maintain only a joy-
ful mind,” and for the whole next two weeks you’re
just hitting yourself over the head for never being joy-
ful. That kind of witness is a bit heavy. So lighten up.
Don’t make such a big deal. The key to feeling at
home with your body, mind, and emotions, to feeling
worthy to live on this planet, comes from being able
to lighten up. This earnestness, this seriousness
about everything in our lives—including practice—
this goal-oriented, we’re-going-to-do-it-or-else atti-
tude, is the world’s greatest killjoy. There’s no sense
of appreciation because we’re so solemn about every-
thing. In contrast, a joyful mind is very ordinary and
relaxed.
Once on retreat I was reading some traditional text
that talked about bliss and special experiences, and I
began to feel wretched. I felt poverty-stricken about
never having had any experiences that felt like bliss,
clarity, or luminosity. I began to feel depressed that I
didn’t measure up to any of these glowing words. For-
tunately, I put that book down and picked up some-
thing simple about just being alive with who you are
right now—nothing special, no big deal, ordinary:
just keep your eyes open, keep your ears open, stay
awake. Those simple instructions began to cheer me
up, because I felt that I could follow them.
When your aspiration is to lighten up, you begin to
 134 Lighten Up
have a sense of humor. Things just keep popping your
serious state of mind. In addition to a sense of humor,
a basic support for a joyful mind is curiosity, paying
attention, taking an interest in the world around you.
You don’t actually have to be happy. But being curi-
ous without a heavy judgmental attitude helps. If you
are judgmental, you can even be curious about that.
Notice everything. Appreciate everything, includ-
ing the ordinary. That’s how to click in with joyfulness
or cheerfulness. Curiosity encourages cheering up.
So does simply remembering to do something differ-
ent. We are so locked into this sense of burden—Big
Deal Joy and Big Deal Unhappiness—that it’s some-
times helpful just to change the pattern. Anything
out of the ordinary will help, and tonglen is definitely
Page 148
something different. This practice is about repattern-
ing ourselves, changing the basic pattern and unpat-
terning ourselves together. You can also just go to the
window and look at the sky. You can splash cold water
on your face, you can sing in the shower, you can go
jogging—anything that’s against your usual pattern.
That’s how things start to lighten up.
I just read a story about a woman who had been
gloomy all her life. As she grew older, she got more ir-
ritable and difficult. Then she got cancer and for
some peculiar reason—after an initial period of re-
sistance and anger—instead of getting more gloomy,
she began to cheer up. The more she fell apart, the
happier she got. She kept saying she was glad that
Lighten Up 135
she had this time to enjoy her life, which she had not
enjoyed up to the moment that she got sick. Finally,
the day before she died, she went into a coma. Every-
body in her family, who were coming to feel more and
more fond of her after all those years of finding her to
be a pain in the neck, gathered around her bed crying
and looking gloomy, just as she used to look. Just be-
fore she died, she opened her eyes to see them all
standing there, and she said, “Gosh, you all look so
unhappy. Is something wrong?” She died laughing.
So, “Always maintain only a joyful mind” and “If
you can practice even when distracted, you are well
trained” are implying that the best gift you can give
yourself is to lighten up. One way to do that is to let
distraction bring you back to the present moment.
Another way is to be curious. In addition, when
things are really heavy and you feel stuck in either
your joy or your misery, just do something different to
change the pattern. Tonglen is a good suggestion of
what you could do.
 Training the Mind by Chogyam Trungpa

Page 149
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The Practice of Lojong

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Pema Chodron
Start Where You Are
Compassionate Action 153
“Abandon poisonous food” and “Don’t make gods into
demons” are warnings that only you know whether
what you are doing is good practice (“gods” or “good
food”). Anything could be used to build yourself up
and smooth things over and calm things down or to
keep everything under control. Good food becomes
poisonous food and gods become demons when you
+\1„<-wbej use them to keep yourself in that room with the doors
'b„<6+eM]D„kb„/30bY3„ *„?*nk3e3e„„R3dk„mb„ Yzj3S€„ and windows closed.
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kE3„S*\1„ Another slogan that concerns compassionate action
is “Work with the greatest defilements first.” Devel-
bt\1„j3U8j33RK\D„juv6e3ej„xE3e3w3e„ „UbbR31
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compassionate communication and relationship.
The time is now, not later. The greatest defilement is

&3Y*H\M\D„ \*mte*U„ e3<7ej„kb„mE3„HYdbek+]04„b:„/U3\1K^D„ H\„

Page 154
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what you consider to be the greatest obstacle. This
slogan is suggesting that you start where you feel
most stuck. Making friends with that will begin to
automatically take care of the smaller obstacles.
Because the larger obstacles like rage or jealousy
or terror are so dramatic, their vividness itself may be
a reminder to work with the practice of tonglen. We
may so take for granted the multitude of minor daily
irritations that we don’t even think of them as some-
thing to work with. To some degree they are the hard-
est obstacles to work with because they don’t reveal
themselves. The only way you know that these are
arising is that you feel righteous indignation. Let
righteous indignation be your guide that someone is

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 154 Compassionate Action Compassionate Action 155

holding on to themselves, and that someone is prob- that our greatest obstacles are our greatest wealth.
ably you. From the point of view of wanting to stay cozy and
If you begin to work with the greater defilements, separate in your room, this work is extremely threat-
or the major stuck places, these little ones tend to be- ening. Part of the path of compassionate action is to
come more obvious to you as well. Whereas if you try begin to explore that notion of the inbreath and test
to work with all of these little ones, they are like your it, to see if it rings true for you.
hands and your nose; you don’t even think of them as
anything but you, and there is no sense of them as ob-
stacle. You just buy them every time they happen.
Our greatest obstacles are also our greatest wis-
dom. In all the unwanted stuff there is something
sharp and penetrating; there’s great wisdom there.
Suppose anger or rage is what we consider our great-
est obstacle, or maybe it’s addiction and craving. This
breeds all kinds of conflict and tension and stress,

Page 155
but at the same time it has a penetrating quality that
cuts through all of the confusion and delusion. It’s
both things at once.
When you realize that your greatest defilement is
facing you and there seems no way to get out of it be-
cause it’s so big, the instruction is, let go of the story
line, let go of the conversation, and own your feeling
completely. Let the words go and return to the essen-
tial quality of the underlying stuff. That’s the notion
of the inbreath, the notion of making friends with
ourselves at a profound level. In the process we are
making friends with all sentient beings, because that
is what life is made of. Working with the greater de-
filements first is saying that now is the time, and also
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28  8
 %X,L,C5,:X@X5P,@;J%,CX

uMNfK† Ndmiou0gt†Go†€ix†fi}† Nr†ti†[N|6†€ixo†[N86 † }MN3M†d60fr†ti†

3ifuNfx6† €ixo†dNf5†uo0NfNfK† +Mxfo€x†+xxXN†30][65† uMNr†mo03‚
Start Where You Are
uN36†}OtMixt†0†K0NfNgK†N560†
by Pema Chodron
+i†uMNr†r[iK0f†Nr†t6[\NfK†€ix†}M6f†€ix†0o6†6~3Pt65†02ixt†€ixo†
moiKo6rr†io†5Nr3ixo0K65†02ixt†€ixo†[03X†i8†moiKo6rr †[6u†Ki†i8†tM0u†
16
rN[[€†uMixKMt†!A%CA^<<^0CD&^0f5†Ki†M0mmN[€†if† Abandon Any Hope
CAP^DC3KCA^ZCUEL&=)^ of Fruition
-M6†r[iK0f†CAM^DC3LCA^ZCUEK&;)^Nr†0†3ioi[[0o€†ti†!A%CA^
0CD&
^ -M6† miNrif† o6;7oo65† ui† Nr† uM6† miNrif† i8† r6[836gt6o65f6rr†
}MN3M† Nr† 0[}0€r† ri† rf60X€† *6d6d26o † tM6† miNft† i8† 0[[† i8† ixo† ur next slogan is “Abandon any hope of
to0NfNfK†Nr†ti† o65x36†iyo†r6[9}ioo€†0f5†r6[83if36of†0f5†26†}ioƒ O fruition.” You could also say, “Give up all hope”
oN65†0f5†3if36q65†:ko†itM6or† +i†MCD^DC6LCA6A.^ZCUEK&=)^ }PtM† or “Give up” or just “Give.” The shorter the better.
r6[93if36of† .M6f† €ix† fitN36† Nfru0f36r† i8† r6[93oNtN3Nrd † 5Nr„ One of the most powerful teachings of the Bud-
3ixo0K6d6fu † io†moN56†o6d6d26o†tMNr†r[iK0f†%tr†Df6†uM0t†uMir6†
dhist tradition is that as long as you are wishing for
tMRfKr†3id6†xm†)8†3ixor6†tM6€†}N[[†Nu†Nr†f0uyo0[†/ixo†Ki0[†Nr†fiu†
things to change, they never will. As long as you’re
wanting yourself to get better, you won’t. As long
ti† 6[NdNf0t6† uM6d† 2xt† o0tM6o† ui† mo03tN36† tMNr† r[iK0f† -i† Yfi}†

Page 161
as you have an orientation toward the future, you
}M0t†uM6r6†0uuNux56r†0o6†0f5† ui† rtim†60uNfK†uM6d†0f5† miNrifNfK†
can never just relax into what you already have or
€ixor6[8†}NtM†tM6d†&frt605†(i †tM0fX†€ix†%‰5ift†60t†uM0t†rtxB†
already are.
0f€dio6†&†Xfi}†Nur†205†:ko†d6†
One of the deepest habitual patterns that we have
CAM^!&^LC^DE&%3"O!=&^ is to feel that now is not good enough. We think back
to the past a lot, which maybe was better than now, or
&8 †0r†}6|6†Vxrt†266f†r0€NfK †€ix†0f5†6|6o€if6†6[r6†€ix†Yfi}† perhaps worse. We also think ahead quite a bit to the
0o6†xf:1uMid02[6 †uM6f†}M€†5i†€ix†m6orNrt†Nf†Nd0KNfNfK†tM0u†€ix† future—which we may fear—always holding out
Xfi}† }Mi† €ix†0f5† 6|6o€if6†6[r6†0o6†0f5 † 20r65† if† uM6r6† <Q~65† hope that it might be a little bit better than now. Even
N560r † uM0t† €ix† 30f† mo65N3t† €ixo† 26M0|Nio† 0f5† tM0t† i8† iuM6or † if now is going really well—we have good health and
$o6rMf6rr†0f5†im6ff6rr†0f5†0†30m03Nu€†:lo†rxomoNr6†0o6†M0[[d0oXr† we’ve met the person of our dreams, or we just had a
i8†dNf5†uo0NfNfK † }MN3M†Nr†if6†o60rif†}M€†Nu†Nr†ri†dx3M†=zf† Nr† child or got the job we wanted—nevertheless there’s
fit †0r†Nu†dNKMt†r66d†tj†xr† d0mmNfK†ifui†Nt†ixo†o636N|65†r6fr6†i8† a deep tendency always to think about how it’s going
dio0[Nu€†io†xmoNKMu†3ig5x3u †0†d0tt6o†i8 26PfK†6uMN30[†0f5†ri26o†
Nf† 0[[† i8† ixo†03tNifr†&u† Nr†|6o€†dx3M† tM6†immirNt6†}6†|N6}† }NtM†
136
26dxr65†3xoNirNt€†ixo†|0oNixr†o6rmifr6r†0f5†M02Nur † 6|6f†}M6f†
Nu† Nr† 3[60o† tM0u† tM6€† 0o6† fiu† uii† }Mi[6rid6† io† 6|6f† r0f6† .NtM†



8
 Abandon Any Hope of Fruition 137
to be later. We don’t quite give ourselves full credit
for who we are in the present.
For example, it’s easy to hope that things will im-
prove as a result of meditation, that we won’t have
such bad tempers anymore or we won’t have fear any-
more or people will like us more than they do now. Or
maybe none of those things are problems for us, but
we feel we aren’t spiritual enough. Surely we will
connect with that awake, brilliant, sacred world that
we are going to find through meditation. In every-
thing we read—whether it’s philosophy or dharma
books or psychology—there’s the implication that
we’re caught in some kind of very small perspective
and that if we just did the right things, we’d begin to
connect with a bigger world, a vaster world, different
Page 162
from the one we’re in now.
One reason I wanted to talk about giving up all
hope of fruition is because I’ve been meditating and
giving dharma talks for some time now, but I find that
I still have a secret passion for what it’s going to be
like when—as they say in some of the classical
texts—”all the veils have been removed.” It’s that
same feeling of wanting to jump over yourself and
find something that’s more awake than the present
situation, more alert than the present situation.
Sometimes this occurs at a very mundane level: you
want to be thinner, have less acne or more hair. But
somehow there’s almost always a subtle or not so sub-
138 Abandon Any Hope of Fruition
tle sense of disappointment, a sense of things not
completely measuring up.
In one of the first teachings I ever heard, the
teacher said, “I don’t know why you came here, but I
want to tell you right now that the basis of this whole
teaching is that you’re never going to get everything
together.” I felt a little like he had just slapped me in
the face or thrown cold water over my head. But I’ve
always remembered it. He said, “You’re never going to
get it all together.” There isn’t going to be some pre-
cious future time when all the loose ends will be tied
up. Even though it was shocking to me, it rang true.
One of the things that keeps us unhappy is this con-
tinual searching for pleasure or security, searching
for a little more comfortable situation, either at the
domestic level or at the spiritual level or at the level
of mental peace.
Nowadays, people go to a lot of different places
trying to find what they’re looking for. There are 12-
step programs; someone told me that there is now a
24-step program; someday there will probably be a
108-step program. There are a lot of support groups
and different therapies. Many people feel wounded
and are looking for something to heal them. To me it
seems that at the root of healing, at the root of feeling
like a fully adult person, is the premise that you’re not
going to try to make anything go away, that what you
have is worth appreciating. But this is hard to swal-
low if what you have is pain.
 Abandon Any Hope of Fruition 139
In Boston there’s a stress-reduction clinic run on
Buddhist principles. It was started by Dr. Jon Kabat-
Zinn, a Buddhist practitioner and author of Full Cat-
astrophe Living. He says that the basic premise of his
clinic—to which many people come with a lot of
pain—is to give up any hope of fruition. Otherwise
the treatment won’t work. If there’s some sense of
wanting to change yourself, then it comes from a
place of feeling that you’re not good enough. It comes
from aggression toward yourself, dislike of your pres-
ent mind, speech, or body; there’s something about
yourself that you feel is not good enough. People
come to the clinic with addictions, abuse issues, or
stress from work—with all kinds of issues. Yet this
simple ingredient of giving up hope is the most im-
Page 163
portant ingredient for developing sanity and healing.
That’s the main thing. As long as you’re wanting to
be thinner, smarter, more enlightened, less uptight,
or whatever it might be, somehow you’re always going
to be approaching your problem with the very same
logic that created it to begin with: you’re not good
enough. That’s why the habitual pattern never un-
winds itself when you’re trying to improve, because
you go about it in exactly the same habitual style that
caused all the pain to start.
There’s a life-affirming teaching in Buddhism,
which is that Buddha, which means “awake,” is not
someone you worship. Buddha is not someone you
aspire to; Buddha is not somebody who was born
140 Abandon Any Hope of Fruition
more than two thousand years ago and was smarter
than you’ll ever be. Buddha is our inherent nature—
our buddha nature—and what that means is that if
you’re going to grow up fully, the way that it happens
is that you begin to connect with the intelligence that
you already have. It’s not like some intelligence that’s
going to be transplanted into you. If you’re going to be
fully mature, you will no longer be imprisoned in the
childhood feeling that you always need to protect
yourself or shield yourself because things are too
harsh. If you’re going to be a grown-up—which I
would define as being completely at home in your
world no matter how difficult the situation—it’s be-
cause you will allow something that’s already in you
to be nurtured. You allow it to grow, you allow it to
come out, instead of all the time shielding it and pro-
tecting it and keeping it buried.
Someone once told me, “When you feel afraid,
that’s ‘fearful buddha.’” That could be applied to
whatever you feel. Maybe anger is your thing. You
just go out of control and you see red, and the next
thing you know you’re yelling or throwing something
or hitting someone. At that time, begin to accept the
fact that that’s “enraged buddha.” If you feel jealous,
that’s “jealous buddha.” If you have indigestion, that’s
“buddha with heartburn.” If you’re happy, “happy
buddha”; if bored, “bored buddha.” In other words,
anything that you can experience or think is worthy
 Abandon Any Hope of Fruition 141
of compassion; anything you could think or feel is
worthy of appreciation.
This teaching was powerful for me; it stuck. I
would find myself in various states of mind and vari-
ous moods, going up and down, going left and right,
falling on my face and sitting up—just in all these dif-
ferent life situations—and I would remember, “Bud-
dha falling flat on her face; buddha feeling on top of
the world; buddha longing for yesterday.” I began to
learn that I couldn’t get away from buddha no matter
how hard I tried. I could stick with myself through
thick and thin. If one would enter into an uncondi-
tional relationship with oneself, one would be enter-
ing into an unconditional relationship with buddha.
This is why the slogan says, “Abandon any hope of
Page 164
fruition.” “Fruition” implies that at a future time you
will feel good. There is another word, which is
open—to have an open heart and open mind. This is
oriented very much to the present. If you enter into
an unconditional relationship with yourself, that
means sticking with the buddha right now on the
spot as you find yourself.
Because it’s a monastery, there’s nothing you can
do at Gampo Abbey that’s fun, unless you like to
meditate all the time or take walks in nature, but
everything gets boring after awhile. There’s no sex
there, you can’t drink there, you also can’t lie. Occa-
sionally we’ll see a video, but that’s rare and usually
142 Abandon Any Hope of Fruition
there’s a dispute about what it’s going to be. The food
is sometimes good and sometimes terrible; it’s just a
very uncomfortable place. The reason it’s uncomfort-
able is that you can’t get away from yourself there.
However, the more people make friends with them-
selves, the more they find it a nurturing and support-
ive place where you can find out the buddhaness of
your own self as you are right now, today. Right now
today, could you make an unconditional relationship
with yourself? Just at the height you are, the weight
you are, the amount of intelligence that you have, the
burden of pain that you have? Could you enter into
an unconditional relationship with that?
Giving up any hope of fruition has something in
common with the title of my previous book, The Wis-
dom of No Escape. “No escape” leaves you continually
right in the present, and the present is whatever it is,
whatever mood you happen to be in, whatever
thoughts you happen to be having. That’s it.
Whether you get meditation instruction from the
Theravada tradition or the Zen tradition or the Vajra-
yana tradition, the basic instruction is always about
being awake in the present moment. What they don’t
tell you is that the present moment can be you, this
you about whom you sometimes don’t feel very good.
That’s what there is to wake up to.
When one of the emperors of China asked Bod-
hidharma (the Zen master who brought Zen from
India to China) what enlightenment was, his answer
 Training in Compassion
by Norman Fischer
Abandon Any Hope of Fruition 143

was, “Lots of space, nothing holy.” Meditation is

nothing holy. Therefore there’s nothing that you
think or feel that somehow gets put in the category of
“sin.” There’s nothing that you can think or feel that 
gets put in the category of “bad.” There’s nothing that
you can think or feel that gets put in the category of
“wrong.” It’s all good juicy stuff—the manure of wak-
ing up, the manure of achieving enlightenment, the
%+&#+  "+
art of living in the present moment. + + ! )(+!+

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Page 165
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