is someone t0 、、 have entrusted our long-term happiness, it iS important tO pay some at- tentlon tO his intentlons. The Buddhas and the bodhisattvas show the same concern tO 、 vard sentient beings that a mother ShO 、 her only child. So to neglectsentient beings even indi- rectly is to disregard the thoughts of the Buddha. lt is contradictory to take refuge in the Buddhas and bo- dhisattvas and then on the practical level tO neglect the welfare of the infinite, helpless sentient beings, on be- halfofwhom メ ou have generated the awakening mind and attained enlightenment. If we are really unable to benefitthem, atleast we should avoid harming them. ln order formally to generate the awakening mind, please kneel as before, repeat the words, and generate the mind yourself. I have explained, take the awak- ened Buddhas and bodhisattvas and the infinite sen- tient beings you have visualized as your W1tnesses. Re- solve to actualize qualities like those of the Buddha's body, speech, and mind yourself. Then, as you focus on that intentlon, resolve never tO give up that awak- ening mind メ ou have generated, and repeat these 、 MOrdS three times: O Buddhas and bodhisattvas of the ten directions, please listen tO me. O teacher, please listen tO me. I by the name have in this and Other lives planted seeds ofvirtue through my own practice of generosity, ethiCS' keeping the and other virtues and, likewise, by asking others t0 d0 prac- A\,V ′・ A K E N I N G T H E M I N D , L I G H T E N I N G T H E H E A RT

as the Buddhas and the bodhisattvas in whom you presently take refuge. You should think that メ ou are taking refuge so that you yourselfand all other sentient beings attain the ranks 0f the jewel 0f the spiritual community by cultivating the Dharma Of the true ces- sation and true path within you. And finally you will become a member Of the spiritual community that is no longer traming, a fully awakened Buddha. Mainta1ning the entlre visualization I have de- scribed, repeat the verse for taking refuge three times. lfyou are healthy you should kneel on your right knee, but ifyou are unwell or it is physically difficult for you, you can simply sit. As you visualize the Buddhas and the bodhisattvas as present before you, 丘 om the depths of your heart recall that they have generated the noble mind aspiring tO awaken for all limitless sentient be- ings including yourself. Recall that their rope of com- paSSIOn IS extended [ 0 all sentient beings at all times. Think of these Buddhas and the bodhisattvas present before you as your object of refuge. What is most important is tO visualize all helpless sentient beings around you and tO think that in order tO liberate them from the suffering and its causes you must attain the state 0f a 応Ⅱメ awakened Buddha. For that reaso n and with that motlvatio n take refuge in the Buddhas and bodhisattvas while repeating this verse three tlmes: Teacher, kindly listen to me. I by the name take refuge in the Buddha' supreme among human beings, from this time until I attain the essence Of C A L L I N G T H E AV ′・ A K E N E D T 0 、 I T N E S S

129 on love and compassion for them. I feel thatthis does help. Meditation on love and compassion our best p rotectlon. A bodhisattva 、 MhO has gone into solitude to medi- tate dra 、 his or her mind within and meditates 丘 01 れ the depths of his or her heart on how to help other people. There are tWO aspects tO thiS meditation: giv- ing tO sentient beings, 、 MhO live in the 、 Morld, and g1Ving tO the enuronment they inhabit. Ofcourse, ln ト tially we may not be able actually to give our bodies away. We should not do so until our practice bo 市 of the method and wisdom is stable and profound. But if 、 dO not familiarize ourselves 、 vith the idea, it will be difficult to develop the necessary courage to do so. Therefore, [ 0 begin 、、 can visualize givmg our bodies away. How do we do this? First of all, think about how all sentient beings are the same ln 、 Manting happiness and not 、 h•,rantlng suffer- ing, and how they are deprived of happiness. When you have a strong feeling of this within yourself, think how good it would be 正 you were capable of making them happy. From the depths of your heart, dedicate all your positive qualities, your physical, mental, and verbal qualities, your wealth, and whatever you have, to them with the wish that they meet with happiness and whatever they need. ln your imagination trans- form your POS1t1Ve qualities according tO the needs Of different sentient beings, 、 Mherever they are, even rn- habiting the eight hot hells or the eight cold hells. Then think thatsatisfying these beings' needs becomes T H E AWA K を N I N G M I N D

207 analyze its nature, the subjective mind alSO does not have intr1nSIC eXIStence. 圧 you think about it in this way, the firstline ex- plains the lack Of intrinSlC eXIStence Of ObjectS, or ex- ternal phenomena. The second line explains the lack of lntnnsrc exrstence Of the subJect, consclousness, or ln- ternal phenomena. The continuity Of the mind comes from beginningless time and is not produced 域 ad- ventitlous causes and conditions. Therefore it is called unborn. lt IS ()f n10 ー ments, that mind iS alSO free 丘 0n1 lntrrnsrc exrstence. The third line explains thatthe observer or the person 、 MhO analyzes is alSO empty Of intrinSIC exrstence. ThiS IS sometlmes referred tO as the emptlness ofemptiness. Realization Of emptiness is the antidote tO the miscon- cept10n OfseIf. That emptiness iS aISO, as it were, liber- ated in itS own turn, because if you exanune it, it does not have lntrlnsrc eXIStence either. Because there iS a great danger of emptiness being regarded as perma- nent, absolute, and truly existent, the Buddha empha- sized that it tOO should be understood as being without lntrlnslc exrstence. These firstthree lines explain how to do analytical meditation. The last line explains that 、 Mhen you ana- 1 卩 e in that way, you will not be able to find the inde- pendent or lntrinsrc eXIStence Of anything. And when you are unable to find it, you should meditate one- pointedly, unhindered 域 1 i and excitement, on that very absence ofintrinsic ex1Stence. Having reached an understanding of that absence through analysis, you let the mind dwell undistractedly on what you have T H E AV ′ A K E N I N G V I E 、 0 F R E A L I T Y

20 イ as a free and fortunate human being and about death and impermanence. These create the perspectlve pro- voklng you to engage in the actual practice of gen- erating the awakening mind. Once you have gained stability in the practice of that path, the meaning of emptiness or ultimate truth is explained. lt is important first tO acquire a good understanding Of the different aspects of conventional existence, how things nominally exist. Then we examine how all these things that conventionally exist dO not have intrlnslc exrstence but eXISt only トメ designation, 、 means this: Ⅵ℃ can think about things having ハ V() aspects. one aspect iS emptlness or lack 0f intnnSIC exrstence, and the other is their being dependent on other fac- tors. When we talk aboutsomething existing by desig- nat10n, 、 are saylng it does exist, agarnst the notlon of lts tOtal nonexrstence, but that it eXlSts only as desig- nated by names and thought. The lines 伝 om the mind tramrng text say, Consider all phenomena as like dreams, Examine the nature Of a 、 vareness. The remedy itself is released in its own place, Place the essence 0f the path on the nature of the basis all. AII phenomena are like a dream, because they are il- lusory in thatthey do not have true existence. AnaIyz- ing the ultimate nature ofawareness, WhiCh iS unborn, means learning that the wisdom understanding empti- ness alSO does not have intr1nSIC eXlStence.When AW ・ A K E N I N G T H E M I N D , L I G H T E N I N G T H E H E A R T

Don't speak of others' faults, Don [ concern yourself 、 vith others' business. You should neither find fault with others, human beings or Other 、 vise, nor unkindly proclaim them in public. Give up every hope of reward. We engage mind training 、 vith the intention Of benefiting all other sentient beings, not wishing to lead a healthy life or enjoy better material facilities. Our primary aim is the attainment of Buddhahood for the benefit all sentient beings. Avoid poisonous od. Although delicious od is meantto promote good health, when mixed with poison it can kill us. Simi- larly, by listening to, thinking about, and meditating on the Dharma, 、 are meant tO attain the qualities Of a Buddha. ト10 、 Mever, contaminating the practice and teaching Of the instructlon 、 Mith 、 vorldly concerns and the misconception ofselfand a self-centered attitude is like murdering our chances Of attaining liberation or the fully awakened state of a Buddha. Don't marntain misplaced loyalty. Maintarning inverted 10Y refers to allowing your good behavior tO lapse 、 someone COmmItS some AWA K E N I N G T H E M I N D , L I G H T E N I N G T H E H E A RT

your own. First you should think about taking on and accepting all the sufferings you are to undergo in the future. You take them on no 、 v,. lmagine taking on in this present li the sufferings you are to undergo in ん一 ture lives. Then imagine taking on in this year the suf- ferings you are to undergo in the rest of your li . lmagine taking on today the sufferings you are t0 un- dergo in the rest of this year. You should imagine tak- lng on not only the sufferings themselves, but even the causes and conditions that are responsible for them— delusion and disturbing emotions. Then imagine tak- lng on sufferings Of Other sentient beings along with their causes and CO nditiO ns. Taking on Others' sufferings does not mean that メ ou go through this process of imagining and their suffer- lngs simply disappear. Nor iS it as if you receive their sufferings and just put them aside. You should think of taking their sufferings to the core of your heart. This has the special effect of striking atthe self-centered at- titude abiding there. lmagine that all the sufferings of Other sentient beings with their causes and conditions are removed 仔 om them justlike clumps of dark hair shaved 0 伍 with a sharp razor. Then imagine taking all these dark clumps of suffering into your heart. Think that all sentient beings are freed om sufferings along 、 vith the causes and conditions Of their sufferings. ln order tO improve the effectiveness Of your medi- tat10n it iS WISe tO meditate on specific individuals and realms instead Ofall sentient beings in general. You can visualize taking on the sufferings and their causes Of AWA K E N I N G T H E M I N D , L I G H T N I N G T H E H E A RT

once 、 have gained S01 れ e convrction that life as a free and fortunate human being IS rare and precious, we should reflect that it is not permanent. Although li as a human being has such potential, it is short- lived and does not last. According to the textual in- structlon, 、 should meditate here on three funda- mental topics: the certalnty Of death, the uncertainty of when it will occur, and that when death does take place, only the individual's spiritualrealization will be ofany help. These points can be easily understood and present no intellectual challenge. However, 、 must meditate on them over and over until 、 are deeply convinced. Everyone agrees that sooner or later we all have to die. So the certainty of death is not in question. Rich or poor, young or 01d , all must die one day. Death iS uniform and universal, and no one can either deny or defy this fact o 日飛 . ・ What fools us is the uncertainty of the time of death. Even though we know very well we have to die, we assume that it will be after some time. We all think that we are not going tO die soon, and 、 cling tO a false beliefthat death will not occur for years and years. This notion of a long and indefinite future stretching out ahead Of us deters us 伝 0n1 serrous spiritual en- deavor. The whole purpose of meditation on imper- manence and death is [ 0 move us [ 0 engage actively in sp iritual p ractlces. Let melay outsome general guidelines that can help tO make our spiritual practice productive and fruitful. Our spiritual pursult consrsts, as I have already ex- A 、 VA K E N I N G T H E M I N D , L I G H T E N I N G T H E H E A RT

214 something iS being referred tO. But when 、 search for it analytically, not being satisfied with the label and concept alone, 、 will not find it. ThiS shO 、 that nothing exists ln its 0 、 right. But lt IS not an indication that things dO not exist at 引 1 , be- cause 、 can relate tO them. Since they eXISt only on the conventional or relative level, we can only say they exist by means of designation. After misapprehending a snake on the basis of the coiled rope, we search but do not find any aspect ofsnake in the coiled rope—not in the collection Of its parts, not in the actual rope itself, and not even in a part Of the rope. The snake imputed to the coiled rope does not exist. However, the selfposited on the basis of the per- son's collection Of physical and mental components does exist. Therefore, things dO not exist merely be- cause they are mentally created. SO, the question is, why is it that when we positthe label 4 on the basis ofthe body ofthe snake, the snake exists, but when we apply the label t0 a coiled rope, it does not exist? What is it that distinguishes the ハ MO ~ The difference is that when thelabel is posited on the basis ofthe body ofthe snake, it complies With conventlon, SO lt eXIStS on a conventionallevel. When the label 4 is applied on the basis Of a COiled rope, it iS not accepted even con- ventionally. Thus when we talk about the "I" or self, 、 Mhatever phenomenon 、 choose tO examrne, there iS no substantial entity 丘 om the side of the object. Phe- nomena are dependent on Other causes and condi— tlOns; therefore they dO not exist Of their 0 、 accord. AV ′ A K E N I N G T H E M I N D , L I G H T N I N G T H E H E A RT

firmed it or not, changes our perspective on the future course Of our lives. Having generated the noble wish to benefitlimitless sentient beings, we must work quickly to ん lfi Ⅱ their temporary and ultimate alms. For this reason 、 need to attain the fully awakened state of a Buddha. There- fore, we must aspire tO attain that unsurpassable state ofperfection and purification for the sake of mother sentient beings. Consequently, we undertake accumu- lating the necessary merit and generating such a mind in the presence of the Buddhas and the bodhisattvas assembled before us. First, generate a strong sense Of love and compasslon for the sentient beings you have visualized around you. Then think, 。簡ん lfi Ⅱ their great purpose I will gener- ate the awakening mind, and to do that I will generate merit by means of the seven-branch ritual, taking the Buddhas and the bodhisattvas my witness. " Then, repeat this request for the awakening mind: Teacher, please listen tO me. Just as those 、 MhO have gone thus, those who have been liberated, the per- fect and fully awakened Buddhas and the exalted bodhisattvas of the past have initially generated the unsurpassable, perfect, and complete awakening mind, similarly, O teacher, kindly help me by the name Of tO generate the mind Of unsur- passable, perfect, and complete awakening ・ Here, and in the prayers below, say your own name ln order tO strengthen your sense Of actually taking C A L L I N G T H AWA K を N E D T 0 ′ I T N E S S