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Seven Steps to Train Your Mind Cheat Sheet by

The enligh­tened attitude of bodhic­itta
zen     training     meditation

Introd­uction

The practice of training the mind that is dealt with in this book refers more precisely to those practices that specif­ically develop and enhance the two aspects of the enligh­tened attitude of bodhic­itta: the relative enligh­tened attitu­de—an altruistic aspiration to achieve buddha­hood, the state of complete awakening, for the sake of our fellow living beings—and the absolute enligh­tened attitu­de—the wisdom that clearly and directly realizes that we ourselves and the world we live in lack any type of ultimately real, enduring, and indepe­ndent existence.
Credit: FOUNDA­TIONAL VERSES OF SEVEN-­POINT MIND TRAINING
BY CHEKAWA YESHÉ DORJÉ
http:/­/ww­w.w­isd­omp­ubs.or­g/s­ite­s/d­efa­ult­/fi­les­/pr­evi­ew/­Sev­en-­Ste­ps-­Pre­vie­w.pdf

I. Founda­tional Practices to Build Your Capacity

First, train in the prelim­ina­ries.

II. Training the Mind in the Path to Enligh­tenment

Put all the blame on one.
Meditate on everyone as very kind.
Train altern­ately in taking and giving.
Begin the sequence of taking with yourself.
Mount the two astride the breath.
There are three objects, three poisons, and three roots of virtue.

These are the condensed instru­ctions for the post-m­edi­tation period.
Be mindful of them in order to admonish yourself.
Train with the words in all activi­ties.
Having achieved stability, learn the secret.
Regard phenomena as dreamlike.
Examine the nature of unborn awareness.
The antidote itself is also free right where it is.
Focus on the nature of the basis of all, the entity of the path.
Between sessions be an illusi­onist

III. Using Adversity on the Path to Enligh­tenment

When the container and its contents are filled with negati­vity, transform adverse conditions into the path to enligh­ten­ment.
Immedi­ately apply whatever you encounter to medita­tion.
To possess the four practices is the best of methods.

IV. A Lifetime’s Practice Summarized

The summarized essence of the instru­ctions is:
Apply yourself to the five powers.
The Mahāyāna instru­ctions for transf­erring consci­ousness
are precisely these five powers; cherish this conduct.
 

V. The Measure of a Trained Mind

Gather all Dharmas into one intent.
Of the two witnesses uphold the main one.
Always rely on a happy mind alone.
The measure of being trained is to no longer regress.
The sign of being trained is to be great in five ways.
If this can be done even when distra­cted, you are trained.

VI. The Commit­ments of Mind Training

Constantly train in three general points.
Change your attitude while remaining as you are.
Don’t speak of others’ defects.
Don’t reflect on others’ shortc­omings.
First purify whatever affliction is strongest.
Give up all hope of reward.
Discard poisoned food.
Don’t hold a grudge.
Don’t mock with malicious sarcasm.
Don’t lie in ambush.
Don’t strike at the heart.
Don’t put a horse’s load on a pony.
Don’t sprint to win a race.
Don’t misuse this practice as a rite.
Don’t turn a god into a demon.
Don’t seek suffering as a means to happiness

VII. The Precepts of Mind Training

Do all yogas single­-mi­ndedly.
Overcome all misguiding influences with one.
There are two acts: one at the beginning and one at the end.
Bear whichever of the two arises.
Guard two at the cost of your life.
Train in three diffic­ulties.
Adopt three principal causes.
Cultivate three without allowing them to deteri­orate.
Possess three insepa­rably.
Train in purity and impart­iality with respect to objects.
Train inclus­ively and profou­ndly: cherish all.
Ever acquaint yourself with special cases.
Don’t depend on other condit­ions.
Take up what is most important right now.
Avoid unders­tanding wrongly.
Don’t be sporadic.
Train with decisi­veness.
Free yourself with the duo of invest­igation and analysis.
Don’t boast.
Don’t be bad tempered.
Don’t be fickle.
Don’t wish for gratitude.

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