4 sentient beings may be free of every misery and dwell ln complete peace. The practitioner s good deeds are not geared to self- lnterest. ThiS asplration IS 1 れ OSt marvelous, coura- geous and expansive. By the power of this thought, the practitioner SO 、 the seeds and lays the foundation for allthe wonderfulthings in this 1 飛 and thelives be- yond. These lines contain the essence and root Of the Buddha's teachings. Although the verse is very short, its meaning iS vast and profound. ・ While reciting these lines, we should direct all our Dharma practices, such as meditating and giving or listening tO teachings, tO the benefit ofall living beings. We should not pay only superficial attention tO the 、 vords but instead reflect on whatthey mean. Whenever 、 do any Dharma practice, 、 begin with this verse for taking refuge and generating the a 、 Makening mind. Usually 、 reclte it three tlmes, 引ー though there is no rule that 、 cannot say it more or fe 、 Mer times than this. The purpose Of three repetitions IS tO be able tO reflect on the meaning 、 Mhile 、 reclte it. Through this practice we should be able to effect a transformatlon Ofour attitudes, tO positively shape our minds. TO dO this it may be necessary tO reclte lt many trmes. Depending on your disposition, you mightlike tO recite the two-line refuge formula many times, then recite the formula for generating the awakening mind in the same 、 vay. ln this way you can concentrate on one thing at a time and make the practice 1 れ ore effec- tive. After reciting the lines about fifteen tlmes, there 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

reJOice at the opportunity tO impact this tradition, as I 応Ⅱ ow its practice myself. Although I do not claim to have allthe qualifications necessary for giving such in- structions, I have great admiratlon and devotion for them. I reJOice that this precrous lnstructlon, transmlt- ted 伝 om the Buddha, has actually come down [ 0 a per- son like me in this degenerate age 、 the teachings ofthe Buddha have almost become extinct. Whether I this teaching or you are listening tO or read- ing it, 、 are not ln an act Of competition. We are not doing it for personal gain. lfthis teaching is given out Ofa pure 、 tO help Others, there iS no dan- ger Of our state Of mind deteriorating; it can only be lmproved. We can achieve enlightenment only through the practice Of meditation; without it there iS no way we can transform our minds. The whole purpose of read- ing or listening tO Buddhist teachings iS tO enable us tO undertake the practice properly. Therefore, we should try our best tO put 、 Mhat 、 understand intO practice. At this juncture 、 have obtained this precious li as free and fortunate human beings, able to engage in this practice. We should seize the opportunity. Although it iS lmportant [ 0 take care Of our livelihood, 、 should not be obsessed by that alone. We should also think of our future, for 1 飛 after death is something we know little about and our fate is unpredictable. If there is a life after death, then it iS very important tO think about it and prepare for it. Atthis point' when we have ob- tained all the conditions necessary for practicing the I N T R 0 D U C T 1 0 N

27 Those fortunate to follow the way of the Great VehicIe should pay close attention for true appreclatlon. There is a fine tradition according tO 、、ö,rriters begin their 、 MOrk by stating their commltment tO C01 れ一 pose. ThiS serves as an encouragmg stimulus tO com- plete their proJect. Our author here says that he is tO compose his text according tO the instructlons of his master. Tsong-kha-pa wrote nothing exclusively concerned 、 vith mind-training teachings. HiS disciple, Nam-kha Pel, 、 vrote this text as a supplement tO Tsong-kha-pa's works. This mind training is called an ear- 、 Mhispered trans- m1SSion because lts teachings are passed orally 伝 OI Ⅱ teacher tO student. First it gives a historical account Of the tradition and then discusses the meaning Ofthe ac- tual text. TO demonstrate the greatness Of this instruc- tion, the historical account quotes the "Seven POint Mind Training," the poem by Geshe Che-ka-wa thatl explain in this book. essence 0f thiS nectar Of secret lnstructlon IS transmitted 伝 0n1 the master from Sumatra. 用 1 of the extensive teachings given by Buddha Shakyamuni, the collection of 84 , 000 teachings, are meant for removrng our mistaken attitude, the mis- conception OfseIf, and for training our minds tO bene- fit Others.. AII these teachings are meant for removing S 0 U R C E A N D Q U A L I T I E 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

41 conflict and no external circumstances can upset him or her. Adverse C1rcumstances can actually serve as a stmu- lus ofprogress in our practice. What iS being taught here iS a methOd tO decrease the grip Of self-centeredness and increase the WiSh tO ensure the 、 velfare Of Others. Even in this 、 Morld 、 see that kindheartedness, an 引 - tru1St1C attitude, iS the root for securmg peace in the world, whereas a harmful selfish attitude is the source ofconflict and unhappiness. So, regardless ofthe ques- tion 0 日飛 after death, even within this 1 飛 the mind traming instructions yield great benefits. Of an altruistic attitude should be reinforced by wisdom. ThiS unl()n Of 、 compassion iS very lmpor— tant. Altruism by itself is not very powerful. SO the 引 - tru1St1C attitude that iS the target Of thiS instructlon IS reinforced by wisdom, which is something truly mar- velous. S 0 U R C 見 A N D QU A L I T I E S

After regarding Other sentient beings with affection, 、 actually have tO equate ourselves 、 vith Others. ThiS iS the equammity that sees all Other sentient beings as equal to us because they desire happiness and wish to avoid suffering. The parts of our body—our head, hands, feet, and SO forth—are distinct parts, yet 、 naturally regard them parts of the whole and do not discrimrnate 田れ ong them. Similarly, sentient beings are infinite and Of many different varieties. Some help and some harm, but from the point of view that they wish for happiness and shun suffering, they are equal. That is hO 、 we cultivate equanimity.. SO, just as we have always tried by all means to establish our own well-being and happiness, now on the basis of this equanimity, we should try t0 benefit all sentient beings 、 Mithout partiality or feelings Of closeness tO some and distance 伝 0n1 Others. ThiS is something 、 vorth dOing, as thiS verse explains SO 、 . AS no one desires even the slightest suffering 、 or is ever content 、 Mith the happiness he has, There is no difference between myself and others: Therefore, inspire me tO reJOICe 、 others are happy ・ encounter suffering and misfortune. ・ We suffer the worse states of rebirth and the sufferings of birth, aging' sickness, and death that afflict human beings. . AII these sufferings and misfortunes result 0n1 the undisciplined state of mind that is derived from self- centeredness. HOW iS this? Because 、 are preoccupied T H E A ・ WA K 見 N I N G M I N D

fulfill others' ambitions actS as the cause, and the aspi- ration for enlightenment aSSIStS it. SO the a 、 Makening mind embodies these tWO aspirations. If you think about the sentient beings you have Ⅵ - sualized around you, all have an innate feeling 0 に I. " Consequently, all ofthem naturally want this "l" to ex- perience happiness and not suffering. ln this, all 0f them are the same, even the tinrest lnsects. Religious practice, t00 , is based on this fundamental feeling. Such an attitude—wanting happiness and not wanting suffering—1S qulte reasonable. our very existence IS aimed at finding happiness. The purpose ofhuman life iS the achievement Of happiness. ln this context, Bud- dhahood iS the ultimate state Of happiness, it iS the state oflasting happiness, it is the fulfillment of your own and others' purposes. ln other words, Buddha- hood is the best ofeverything ・ We all want happiness and have a right to achieve it. Therefore, we all have a rightto lasting happiness, suc- cess, and the best of everything. But, although this is What 、、 vant, 、 are ignorant Of the causes Of happi- ness. And although we do not wantsuffering, we are ignorant Of 、 Mhat causes that, t00. SO, suffering is like a self-inflicted problem. Today we have found 1 飛 as free and fortunate human beings and have met with the Buddha's teaching and practice. ln particular, we have gained some acquaintance 、 Mith the teachings Of the Great vehicle. SO it is extremely important tO lOOk at things from a wider perspective, a profounder angle, and not be mistaken in our way of thinking. C A L L I N G T H E AWA K E N E D T 0 ・ W ユ T N E S S

12 工 toward superiors. Therefore, if you think highly of yourself and disregard others, even in this 1 飛 you will encounter an unceasing hOSt Of calamities.When メ ou come [ 0 die, everyone who knows you will rej01ce say- ing, 'lt's good that this mean person is dead. " Some people might even say that your death did not come soon enough. On the other hand, ifyou make yourselfavailable to others, regarding them as of primary lmportance and trying t0 help them by all possible means, everyone will regard you as a friend and hold you dear in their hearts. When we talk about others like this it does not necessarily mean all sentient beings, because 、 cannot actually relate tO all sentient beings. what it does mean is that you should try as much as possible to help the sentient beings you live and assoclate 、 Mith. lfyou then face difficulties, everyone will rush to help u. When you fall sick, people will come to look after メ ou , even 正 they give you no more than a glass ofwater. Finally, on the day you die, everyone will feel the loss and say, "Alas, we lOSt a good friend, 、 re going tO miss her. This will be your experience in this life. And in future lives, because メ have accumulated merit by concern- ing yourself with others, your happiness will only in- crease. Therefore, there is no need to cite scriptural quota- tions and evoke logical reasoning tO substantiate the benefits of concern for others and the faults self- centeredness. lt iS evident 伝 0n1 our dally experience. We have obtained a human intelligence, and, whoever T H E AWA K E N I N G M I N D

Those of us under the sway of disturbing emouons instinctively hold ourselves dear. We value the self- centeredness and misconception Of self 、 Mithin us.We need to examme whether this natural feeling 0 日 ook ー ing after our own good is beneficial or harmful. What 、 seek iS happiness for ourselves, but as long as 、 are under the influence Of self-centeredness, 、 vhat 、 gain is suffering.The self-centered attitude and misconcep- tion of self, which function together like 20 great friends, actually operate against our own lnterests. The misconception of selfleads to a self-centered attitude residing peacefully at the very core of our being. Our consequent lack ofconsideration for Others is like a sharp 、 veapon Of wrong views 、 vith 、 MhiCh 、 cut offconcern for good and bad deeds. ln this way we kill off the possibility of attaining a better rebirth, lib- erat10n, or enlightenment. Wrong V1ew arises because Of our strong feeling Of an intrinsically existent self. Because Of that we lgnore Others, even tO the point Of ignoring the teaching ofthe Buddha and deriding the Buddha himself. This is due to our mrsconception of self. lt is like having an evil butcher residing within us. This selfish thought holding a bag of desire, aversion, and ignorance iS like a thiefwithin 、 MhO robs us Of our crop Of Virtue. The seeds of consclousness are planted in the fields of action. They are irrigated again and again with the waters Of desire and craving by the farmer 、 vithin us WhO cultivates the ShOOtS Of the states Of rebirth. ThiS, tOO, is because Of our self-centered attitude. Although countless Buddhas and bodhisattvas have appeared in T H E AWA K E N I N G M I N D

dures are aimed directly or indirectly at molding the unruly mind and disciplining it, subduing negative as- pects Of the mind and enhancing itS POS1tive aspects. For example, 、 recite prayers and dO meditation. Such practices should promote goodness of heart and foster virtues like kindness and patience. They should subdue and eliminate negative aspects ofthe mind like ammoslty, anger, and jealousy, because these are a source Of disturbance and unhappiness for ourselves and others. This is why practice of the Dharma is ben- eficial. This automatically leads to the question, ls it pos- sible tO practice the teachings? The ans 、 IS an em- phatic yes. At this juncture we have obtained this human life.We have the fortune to have met appropri- ate spiritual masters 、 MhO are compasslonate and capa- ble in guiding us on the proper path. We also have free- dom and opportunity [ 0 engage ln spiritual practice. We should notthink of postponing our practice of Dharma until the next Iife.This is a mistake, because it will be difficult to be born as a human being in the 応 - ture. Nor should we think that we will put 0 任 our practrce until next year or even next 1 れ onth. That 、 will die is inevitable, but we do not know when it will be. Of the many practices open t0 us, generating the a 、 Makening mind iS the most lmportant. lt iS important tO remember that everyone innately possesses Buddha nature and that disturbing emotlons are only temporary afflictions ofthe mind. By properly practicing the Dharma, these disturbing emotlons can C R 見 AT I N G T H E P E R S P C T I V E F 0 R P R A C T I C E