Eight Verses on Training the Mind

n essence, the short text entitled Eight Verses on Training the Mind presents the practices of cultivating both conventional bodhicitta, or the altruistic aspiration to attain buddhahood for the benefit of all beings, and ultimate bodhicitta, the profound insight into the ultimate nature of reality or “the ultimate mind of enlightenment.” The first seven stanzas present the practices related to the former while the last stanza presents the practices related to the ultimate mind of awakening.

Verse 1

With a determination to achieve the highest aim

For the benefit of all sentient beings

Who surpass even the wish-fulfilling gem

May I hold them dear at all times.

Verse 2

Whenever I interact with someone

May I view myself as the lowest

And from the very depths of my heart

Respectfully hold others as equals.

Verse 3

In all my actions may I probe into my mind

And as soon as mental and emotional afflictions arise,

As they endanger myself and others,

May I strongly confront them and avert them.

Verse 4

When I see beings of unpleasant character

Oppressed by strong negativity and suffering

May I hold them dear, for they are rare to find,

As if I have discovered a jewel treasure!

Verse 5

When others out of jealousy treat me wrongly

With abuse, slander, and scorn

May I take upon myself the defeat

And offer to others the victory.

Verse 6

When someone whom I have helped

Or in whom I have placed great hopes

Mistreats me in extremely hurtful ways

May I regard him still as my precious teacher.

Verse 7

In brief, may I offer benefit and joy

To all my mothers, both directly and indirectly.

May I quietly take upon myself

All hurts and pains of my mothers.

Verse 8

May all this remain undefiled

By the stains of the eight mundane concerns

And may I, recognizing all things as impermanent

Devoid of clinging, be released from bondage.

Similar Posts

  • Beyond Enlightenment

    What is enlightenment? For Buddhists it involves the discovery of the truth of duhkha—pain, suffering, and sorrow—followed by the realization that duhkha can be brought to an end. In like manner, Protestant Christians speak of enlightenment as a moment when, touched by God, one becomes aware of one’s own escape from eternal damnation. Likewise, European…

  • The Mongols, Buddhism and the State in Late Imperial China

    The Mongols, Buddhism and the State in Late Imperial China In Peking, naturally, at the imperial court, there is some clarity to be found on this subject, though even that is more elusive than real. Also the teachers of political law and history in the schools of higher learning claim to be exactly informed on…

  • The Chinese Room Argument

    The argument and thought-experiment now generally known as the Chinese Room Argument was first published in a 1980 article by American philosopher John Searle (1932– ). It has become one of the best-known arguments in recent philosophy. Searle imagines himself alone in a room following a computer program for responding to Chinese characters slipped under…

  • Buddhism in the Shadow of Brahmanism

    Buddhism in the Shadow of Brahmanism Handbook of Oriental StudiesEdited by Johannes Bronkhorst VOLUME 24 Buddhism in the Shadow of Brahmanism By Johannes Bronkhorst Chapter One Introduction: Buddhism Before the New Brahmanism ……………………………………………………………….. 1 The original context …………………………………………………… 1 Interactions ………………………………………………………………… 6 Imperial help 12 Chapter Two Brahmanism 27 The new Brahmanism 27 The spread…

  • Ignorance

    Ignorance Associated Terminology:Avidyā Pali: 𑀅𑀯𑀺𑀚𑁆𑀚𑀸, romanized: avijjā; Tibetan transliteration: ma rigpa) commonly translates as “unseeing” or “ignorance,Genuine IgnoranceEpistemic InnocencePrimary Ignorance Avidyā is mentioned within the Buddhist teachings as ignorance or misunderstanding in various contexts: Definition A state of “not knowing” arising from a genuine lack of exposure, access, education, or experience. It is the default condition…