Sunday, 8 July 2012


Kadampa Geshe Langri Tangpa

         1 May I always cherish
all sentient beings as
excelling even the wish-granting gem
with intention of accomplishing their supreme goal (1),

         2 Whenever I am in the company of others,
May I regard myself as inferior of all
And from the depths of my heart
Cherish others as supreme.

        3 In all my actions may I guard my mind
           And as soon as an afflicting emotions (2) arise.
           Since endangering myself and others,
           May I forcefully face and avert it.

        4 When I see beings of wicked nature
Overwhelmed by violent negative actions (3) and sufferings (4)
May I cherish them as rare ones,
As if I have found a precious treasure.

        5 When others out of envy treat me wrong
with abuse, insult me or the like,
May I accept defeat,
And offer the victory to them.

         6 Even someone I have helped
And in whom I have placed great hopes
Gives me terrible harm,
May I see even such as an excellent spiritual friend (5).

         7 In brief, both directly and indirectly,
May I offer every benefit and happiness to all mother(6) beings;
May I secretly take upon myself
All their harmful actions and suffering.

         8 May also the practices not be defiled
By thoughts of the eight worldly concerns. (7)
By the awareness of all things as illusory
May I be un-grasping, gain freedom from bondage.(8)

(This short text belongs to the teachings on lo jong (9), and was composed during the period of Buddhist history when the ka dam(10) school was flourishing in Tibet.)
  1. Highest goal: The state of complete Enlightenment, Buddhahood.
  1. Afflicting emotions: In Tibetan nyon mong, meaning mental defilements such as anger, attachment, ignorance etc.
  1. Negative actions: In Tibetan dig pa, a negative mental disposition caused by a negative action that one has committed.
  1. Sufferings: In Sanskrit du kha, the Truth of Suffering, which has three levels:
    • suffering of pain
    • suffering of change
    • conditioned suffering of samsara.
  1. Spiritual Friend: In Tibetan ge wei she nyen / Geshe, who helps to bring about virtuous actions.
  1. Mothers:
    • All sentient beings have been our mother
    • The most dear one or the most helpful one
  1. Eight wordly concerns: the views generated by looking through the eyes of attachment and aversion are: liking and disliking, gaining and losing, praise and blame, fame and disgrace
  1. Bondage: in Tibetan ( khor wa, in Sanskrit samsara, desirous attachment to worldly things, which causes one to remain in the circle of suffering or dissatisfaction.
  1. lo jong, (Tibetan):
    • lo means mind, thought, consciousness, but in this context it rather refers to intention. jong means transforming, training, practicing, here translated as “thought transformation” as in the title of the text
    • lo jong, the short form of jang chub kyi sem la lo jong wa means transforming the ordinary mind into Bodhicitta (11), a technique for the practise of Bodhicitta
    • lo jong is the name of a specific technique for the practice of Bodhicitta, based on the so called “Seven-Point Mind Training”.
  1. ka dam, (Tibetan): A Tibetan Buddhist tradition that has its origins in Indian Buddhism. It was brought to Tibet by Atisha and spread by gyal wa dom ton pa, who was one of the main Tibetan disciples of Atisha. Literally, ka means all teachings of the Buddha, dam means secret instruction, and pa stands for a person who follows the ka dam tradition. Therefore, ka dam pa is a person who believes that all teachings of the Buddha, without contradiction, are one instrument that leads to liberation.
  1. Bodhicitta, (Sanskrit): A genuine inspiration to attain Buddhahood, in order to lead all sentient beings to the state of complete Enlightenment.
(Translated and added the notes by Geshe Gedun Tharchin)