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

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

ln taking refuge, there are also those who are not very courageous. They entrust themselves tO the Jewels, praying that they may be given protection and refuge. They lack confidence and faith in themselves to ascend to the status ofa Buddha. This is the attitude of people seeking only their own liberation from suffer- ing and rebirth. Those seeking the liberation of all be- ings are courageous. alSO entrust themselves tO the Three Je 、 and seek protection and refuge from them, but their primary a11 Ⅱ iS tO achieve the supreme state of Buddhah00d for themselves so that they can bestserve others. Such people are deter- mined tO eliminate 1 the imprmts ofdisturbing emo- tions and realize the impeccable qualities 0f a Buddha. This mode of taking refuge is farsighted. Because it iS clear that seeking refuge can take varl- ous forms and can be done on varrous levels, it IS es- sential to think about the nature of the Buddha, Dharma, and Sangha and their special qualities while reciting the refuge 応 rmula. By the force of generosity and other virtues, May I achieve Buddhahood to benefit all sentient beings. These two lines express the awakening mind. By cultivating this special aspiration, the individual aims tO attain the highest state Of enlightenment in the interest Of all sentient beings. starting 伝 0n1 taking refuge, in all virtuous the practitloner shall engage in these 、 vholesome actlvitles SO that M 0 T I V E A N D A S P I R A T 1 0 N

heart. That way you will participate in the original VI rtue and accumulate merlt. Rejoicing at Others' virtue includes not only the vir- tuous actions Of Other people but aISO the virtuous actions done by bodhisattvas and beings seeking per- sonalliberation. lt can also include admiring the qual- ities of the body, speech, and mind of the Buddhas. ThiS is a practice 、 Mith very extensive potential. Simply by reJoiC1ng, you can accumulate great merlt in a short t11 e. On the negative side, it iS alSO true that even a briefmoment s anger or hatred can propel us intO m1S- erable states ofexistence for eons. The next branch is tO request awakened beings tO turn the wheel of doctrine. From the depth of your heart, requestthe Buddhas and bodhisattvas you have visualized before you tO teach. You request them tO teach the Dharma continuously tO sentient beings, in- cluding yourself, who are helpless, unprotected, and lacking discrimmation between right and 、ö,rrong. Following that is the request to the Buddhas not to pass away. When the Buddha appears among us as a human being 、 MhO takes birth, performs activities, and finally passes away, he is referred to as an emanation body. This is a request, therefore, thatthe Buddhas re- maln among us and dO not pass a 、 vay,. The final branch ofdedication involves taking steps tO prevent the fruit Of our vlrtuous deeds 伝 om being carelessly wasted. We do this by dedicating i い 0 the benefit and welfare of 砠 sentient beings. We make the wish that by the power Ofthe merit 、 have created 、 C A L L I N G T H E A 、 VA K E N E D T 0 W I T N を S S

2 part. This completes the request. Next, we take refuge. Think about the Buddhas and the bodhisattvas you have already visualized in front of you. The Buddhas, 、 MhO are the spiritual community Of those 、 MhO have completed the practice, and the bodhisattvas, the spir- itual community Of those still in tralning, represent our objects ofrefuge. What makes them so precious?lt is the qualities they represent. And what are these qual- ities? The maln one is the Dharma. The Dharma is the actual refuge that protects us from fear.Therefore, it iS the Dharma, the true cessatron and true path, within the minds of the Buddhas and bodhisattvas in front of you that represents the actual refuge. SO, vividly recall the qualities of the Buddha, Dharma, and Sangha in front ofyou. NOW, 、 Mhat iS the content Of the request? The sen- tient beings that we have visualized around us desire happiness and do not want suffering. We all have an equal right to achieve happiness and remove suffering. B ut it iS due tO igno rance Of 、 Mhat iS tO be practiced and 、 Mhat is tO be given up that 、 are unable tO put an end to suffering. Today, by the compassionate blessing of the Three Jewels, we have identified the naturally abid- ing factor that enables us tO remove suffering and achieve happiness. Therefore, you should decide that you tOO 、 actualize the qualities Of realization and abandonment possessed by the Buddhas and bodhi- sattvas. The process of seeking refuge in the Three Jewels is not Just a recltatron Of 、 MOrdS. lt iS an aspiratlon tO at- tain the same qualities ofrealization and abandonment A ′・ A K E N I N G T H E M I N D , L I G H T 見 N I N G T H 見 H 見 A RT

thing for them. But 、 Mhen it comes tO providing practi- cal help, it is difficult at present for me to help even one sentient being completely. Therefore, may I attain the fully awakened state ofa Buddha without delay for these sentient beings 、 MhO have been my mothers. That is what I will definitely work 応 r. " This is the kind of determined attitude you should cultivate here. ThiS is 、 Mhat iS known as generating the awakening mind. Let me summarize this again. Reflect deeply on the advantages ofconcern for others' welfare and the disad- vantages 0f self-centeredness. Recalling your own past experience, confirm that the actlvlties Of bOdy, speech, and mind based on self-centeredness lead nowhere, 、 Mhereas act1Vities that are the result ofconcern for Other people are reliable and meaningful in the long run ・ Take refuge in the Buddhas and bodhisattvas visualized before you. If you really trustthe Buddha and take refuge from the depth of your heart, you must also consider how the Buddha feels. For example, on an everyday level if you like [ 0 do something that your close friend dis- likes, you 、 Mill try not tO dO it out Of consideration for her. 圧 you invite a friend to dinner who does notlike hot or spicy food but you do, to add a lot ofchili with- out consideration Ofyour friend's taste 、 vould be a m1S- take.. At least on that occasion it 、 be better tO be 1 れ ore careful. SO even ln ordinary crrcumstances you take your friend's wishes intO account. TO dO SO indi- cates that you are her true friend. Therefore, since the C A L L I N G T H E AW ・ A K E N D T 0 WI T N E S S

0 、 karmic actions. Until 、 are able tO dispel these clouds, 、 will not perceive the real nature Ofour spir- itual master, that iS, as a Buddha. Buddhas are not ac- cessible to us as they truly are. lt is only when they appear as ordinary beings like ourselves that their ac- tivities and blessings have meaning for us. Assuming ordinary forms means not only that they do not dis- play allthe noble major and minor marks ofa Buddha, but alSO that they possess natural human 、 veaknesses. Assuming such forms iS a great kindness and consider- ation, because it iS only in that 、 that they become visible and accessible tO us. If you are able tO overcome the tendency [ 0 see faults in your spiritual master through such reflections, メ ou have made great progress. Then begins the process ofincreasrng natural and spontaneous faith in the spir- itual master, 、 vhich serves as the foundation ofprogress on the path. ・ Without overcoming the tendency tO pro- ject faults ontO the spiritual master, you cannot de- velop a recognition of him or her as a Buddha. This does not mean blindly following whatever the spiritual master tells you to do. If something is beyond your ability, you do not have [ 0 do it. Similarly, if the spiri- tual master gives you advice that contradicts the gen- eral Buddhist mode of behavior, you can explain to him or her 、 you cannot dO it. lt iS better tO dO thiS than cultivate a misunderstanding. If you train your mind in such ways, it IS POSSible tO increase your faith in the spiritual master and develop a spontaneous feel- ing tO 、 him or her. AV ′ 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 EA 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

on the basis of that thought, take refuge in the Bud- dhas and bodhisattvas. Therefore, again resolve to gen- erate the a 、 vakening mind, 、 vhich aspires tO supreme enlightenment for the sake of all sentient beings. With such intense feeling, repeat the above lines for the sec- ond time. Today we have found a human 1 飛 and encountered the Buddha's teaching and practice. Having come upon such an excellent opportunity, 、 must try tO ex- tract the essence 伝 or れ it. The essence Of Dharma prac- tice is the awakening mind. We should reflect that to be able tO generate such a mind even on an lmagrnary level is really fortunate. Generating the awakening mind is like an offering ofpractice to the Buddhas and bodhisattvas. lt is the way to ん 16 Ⅱ the temporary and permanent 、 Of sentient beings. AII 、 and happiness arise from this mind. The Buddhas and bodhisattvas of the past have also generated such a mind again and again and finally attained the fully awakened state of enlightenment. Having found this precious opportunity today' you should think' "l will also generate this mind as has been generated by the Buddhas and the bodhisattvas of the past. ' ・ With in- tense feeling, repeattheselines of holding the awaken- ing mind for the third time. And this time, reflect that self-centeredness iS like a poisonous root and consider- ation for Others iS like a medicinal root, the source Of the collection ofvirtue. Since 、 have generated thiS awakening mind, we must Observe certarn practices tO prevent thiS 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 R T

the beings in celestial worlds, then those ofthe human 、 vorld. Continue the meditation by taklng on the mis- ery with its causes of those in the animal, the hungry spirit, and hell worlds. There are no rigid rules with re- gard to the object ofyour meditation. You are at liberty tO vary it according tO your taste and spiritual develop- ment. At times you can visualize taking on the miserres and their causes ofthe beings in all the realms of exis- tence ln one meditation seSS1011. 、 , t Other times you may like tO meditate on taking on the sufferings Ofone specific world for weeks and months. You can also imagine taking on the sufferings 0f beings who have entered the spiritual path. Even bodhisattvas who have attained the tenth spirituallevel have imprints of the misconception Of self still tO be removed. Of course, the Buddhas have no sufferings to be taken on. Nor is there anything you can take on 伝 om your spiritual master. ln any case, the purpose Of the entlre meditation is tO reduce and eliminate the self-centered attitude and promote and enhance your thoughts Of concern for Other sentlent beings. The practice must come from the core of your heart. lt should not be polluted by self-interest, thinking that this virtuous action 、 bring you peace, happiness, and a long life. What is meant here by concern for others is holding them dear not out Of attachment, but through clear realization Of their importance. Ultimately all sentient beings can at- tain the fully awakened state of a Buddha, because every being possesses the intrmsic Buddha nature. You T H E A ・ WA K E N I N G M I N D