B O D H ー C ー T TA sider, once again, their harmful nature. Second, 、 must apply the appropriate antidotes and marshalthe determi- nat10n not tO indulge these emotions further. We must remain focused on our commitment tO all sentient beings. ・ We have been exploring the way to open our hearts. Compassion iS the very essence Of an open heart and must be cultivated throughout our JOurney. Equanimity removes our prgudices and enables our altruism tO reach all sentient beings. Bodhicitta is the commitment to actually help them. We shall now learn the methods by which we de- velop the concentratlon neccesary tO cultivate the Other aspect Of our practice, WiSdom. 12 5

A N O P E N H E A RT Here our training involves enhancing these VIrtuous quali- ties while diminishing nonvlrtuous tendencies. What does it mean to open the heart? First of all, we understand that the idea Of the heart is a metaphorical one. The heart is perceived in most cultures t0 be the wellspring Of compassron, love, sympathy, righteousness, and intu- 1t10n rather than merely the muscle responsible for circulat- ing blood through the body. ln the Buddhist worldview, bOth aspects Of the path, hO 、 vever, are understood tO take place in the mind. lronically, the Buddhist view is thatthe mind is located in the middle of the chest. An open heart is an open mind. A change of heart is a change of mind. Still, our conception Of the heart provides a useful, if temporary, t001 when trying tO understand the distinction between the vast" and profound" aspects of the path. The other aspect of practice is the 。、 Misdom" aspect, also known as the profound. ' ' Here we are in the realm of the head, where understanding, analysis, and critical percep- tion are the ruling notions. ln the wisdom aspect Of the path, we work at deepening our understanding of imper- manence, the suffering nature Of existence, and actual state Of selflessness.. Any one Of these insights can take manylifetimes to fully fathom. Yet it is only by recognizing 8 4

M E D ー TAT ー N G O N C O M PA S 引 O N we would normally envy, those who e 可 oy finelifestyles and wealth. With an ever deeper recognition of what suffering gained 伝 01 れ meditation sesslons, 、 become able tO relate to such people with compassion. EventualIy we should be able to relate to all beings this way, seeing that their situation is al 、 vays dependent upon the conditions of the vicious cycle 0 日 i ln this way all interactrons with oth- ers become catalysts for deepening our compassion.This is how we keep our hearts open in our daily lives, outside of our formal meditation periods. True compassion has the intensity and spontaneity of a loving mother caring for her suffering baby. Throughout the day, such a mother's concern for her child affects all her thoughts and actions.This is the attitude 、 are 、 MOrking tO cultivate tO 、 Mard each and every being. When 、 experi- ence this, 、 have generated great compassron. Once one has become profoundly moved by great com- passion and loving-kindness, and had one's heart stirred by altruistic thoughts, one must pledge tO devote oneself tO freeing beings from the suffering they endure within cyclic existence, the vicious circle of birth, death, and rebirth 、 are all prisoners Of. our suffering iS not limited tO our present situation. According tO the Buddhist vrew, our 10 5

$ 22.95 FPT SELF-HELP / SPIRITUALITY $ 32.95 in Canada AN OPEN HEART COMPASSION—SYMPATHY FORTHE suffering Of Others and the desire tO free them from it—is wrestled with in spiri- tual traditions. Yet how does one actually become a compasslonate person?What are the mechanisms 域 which a selfish heart is transformed intO a generous heart? When His Holiness the Dalai Lama came to New York City in 1999 , he spoke simply and powerfully on the everyday Buddhist practice of compassion. Weaving together the contents Ofthree sacred texts— one by the eighth-century lndian master Kamalashila, another by the fourteenth- century Tibetan Togmay Sangpo, and a third by the eleventh-century sage Langri Tangpa—His H01iness showed that the path tO compassion IS a Of medita- tions. ス〃 0 臾ど〃 / / どな lays out this course Of meditation, 伝 01 れ the simplest tO the most challenging, describing the mental training techniques that will enable anyone of any faith to change their minds and open their hearts. ln this book the path begins with simple and CIear ruminatlons the advan- tages Of a virtuous life and moves on tO practices that can temper destructive and impulsive れ 0t10 ns. Such p ractices can be undertaken at odd moments of the at once transforming the mind into a disciplined and open mind. Gradually, the book introduces the more challenging and sustained meditation prac- tices. ln these meditations the deepest and most profo und ins ights o f Buddhist practice become part of one's way of knowing and experiencing the world. ス〃 0 アな is a clear and simple intro- duction to the Buddhist path to enlighten- ment, by its greatest teacher, His Holiness the Dalai Lama. Recognized at the age Of t 、 M() as the reincar- nation Of the thirteenth Dalai Lama, TENZIN GYATSO was brought to Lhasa, the capital ofTibet, and enthroned 。 years later as the fourteenth Dalai Lama. ln 1959 , following the Chinese suppression of the Tibetan national uprising, he was forced to seek asylum in lndia. As Tibet's leader-in- exile, he has worked tirelessly not only on behalf of the Tibetan people but as a voice for human rights worldwide. Awarded the NobeI Peace Prize in 1989 , His HoIiness is today universally acknowledged as one ofthe world's preeminent spiritual leaders. NICHOLAS VREELAND has been a prac- ticing Tibetan Buddhist monk since 1985 , when he was ordained by the DaIai Lama and entered Rato Monastery in lndia. Since 1998 he has been the director ofThe T1bet Center, which, with The Gere Foundation, cospon- sored the Dalai Lama's 1999 visit to New York City. JACKET DFSIGN BY ELIZABETH PAUL AVEDON FRONT JACKET PHOTOGRAPH BY CLIVE ARROWSMITH BACK JACKET PHOTOGRAPH BY RICHARD GERE ( Co なリイ尹 4 みヴ / んん Ga ルワ / 〃 g どんり 、石 s ⅱ ou 「 Web Site at W、V、8•'.twbookmark.com Printed in the U. S. A. 1 0 2 0 0 P に H に A R す P R A ( 料 0 N G ( 0 M PA 5 引 0 N ー N E V E RY DAY LI F E 日に DALAI LAåY\i\ IT IS MY HOPE that the reader ofthis small book willtake away a basic understanding ofBuddhism and some ofthe key methods by which Buddhist practitioners have cultivated compassion and wisdom in their lives. The methods discussed have been taken 伝 om three sacred texts of Buddhism. I would like to stress atthe outset, hO 、 htever, that one doesn't have tO be a Buddhist tO make use Of these meditation techniques. Meditation IS merely the process 、 Mhereby 、 garn control over the mind and guide it in a more virtuous direction. Meditation may alSO be thought Of as a technique by which we diminish the force of old thought habits and develop new ones. Yet the techniques themselves do not lead tO enlightenment or a compassionate and open heart. That is up to you, and the effort and motivation you bring to your spiritual practice. —THE DALAI LAMA 0 0 ー 516 ー 98979-7 I S B N 5 2 2 9 5 〉 E A N LITTLE, BROWN 9 780 ろ 16 989794 09012245 B Y N ー ( H 0 [ A 5 V R E E [ A N D E D ー T E D

AN OPEN HEART

AN OPEN HEART

AN OPEN HEART PRACTICING COMPASSION IN EVERYDAY LIFE BY BOSTON ・ NEWYORK ・ LONDON LITTLE, BROWN AND COMPANY KHYONGLA RATO AND RICHARD GERE AFTERWORD BY EDITED BY NICHOLAS VREELAND THE DALAI LAMA

ALONG OUR SPIRITUAL journey in Buddhism, there are t 、 MO aspects Of our path that reflect t 、 MO distinct kinds Of prac- tice we must engage in. Though the Buddha taught bo 市 , they 、 vere passed along over the centuries fror れ teacher tO student in t 、 MO separate lineages. ト{0 、 vever, like the two wings of a bird, they are both necessary as we embark upon our Journey tO enlightenment, be it a state free Of suffer- ing for ourselves alone or the ultimate enlightened state of Buddhahood we seek in order to benefit all sentient beings. Thus far, I have largely concentrated on describing "the vast. ' ' This practice is Often referred tO as the "method" aspect and refers particularly to the opening ofour heart, 0f our compassron and love, as 、 as those qualities such as generosity and patience that extend from a loving heart. 8 3

A N O P E N H E A RT and that another is bad. We should then work to get rid of the bad and possess or increase the good. There is a Buddhist practice in 、 Mhich one imagines giv- ing JOY and the source 0f all joy to other people, thereby removing all their suffering. Though Of course 、 cannot change their situation, I dO feel that in some cases, through a genuine sense Of caring and compassion, through our sharing in their plight, our attitude can help alleviate their suffering, if only mentally. However, the main point of this practice IS tO lncrease our lnner strength and courage. I have chosen a few lines that I feel would be acceptable to people of 砠 faiths and even to those with no spiritual belief. reading these lines, if you are a religious practitioner, you can reflect upon the divine form that you worship. A Christian can think of Jesus or God, a Muslim can reflect upon 川 1 . Then, while reciting these verses, make the com- mltment tO enhance your spiritual values. lfyou are not reli- gious, you can reflect upon the fact that, fundamentally, beings are equal to you in their wish for happiness and their desire tO overcome suffering. Recogn1zing this, you make a pledge to develop a good heart. lt is most importantthat we have a warm heart. AS long 、 are part ofhuman society, it is very lmportant [ 0 be a kind, 、 Marm-hearted person. 2 4

WHAT IS COMPASSION? Compassion is the wish that others be free of suffering. lt is by means of compassion that 、 aspire tO attarn enlightenment. lt is compassion that us tO engage in the virtuous practices that lead tO Buddhahood. We musttherefore devote ourselves [ 0 devel- opmg compasslon. EMPATHY ln the first step toward a compassronate heart, 、 must develop our empathy or closeness [ 0 others.We must alSO recognize the gravity Of their misery. closer 、 are tO a person, the 1 蝨 ore unbearable 、 find that person's suffering. The closeness I speak of is not a physical proximity, nor need it be an emotional one. lt is a feeling of responsibility, 91