We may be alive today, but sometimes death over- takes us without our finding the time tO practice the Dharma. We cannot add something to lengthen our lives. Life continuously and uninterruptedly declines. Years are consumed months, months are consumed by days, and the day is consumed by hours. Our lives are destroyed as quickly as a drawing on the surface of water. Just as the shepherd drives his flock to the 応 ld , 01d age and sickness drive us toward death. Because of our physical structure, we are unlikely to live longer than a hundred years. Our li span is defined by our karma. lt is not easily extended. Of course, prayers for long li longevity empowerments, and so 応 r 市 might enhance one's life tO some extent, but it is very difficult to prolong or add to it. Things we did just a few days ago now eXISt only memories.We cannot these experrences back. ThiS is true even Of the experl- ences 、 had thiS morning. Since then, a fe 、 hours have passed, 、 means that our lives are a few hours shorter. Life is ebbing away with every tick of the clock. 、 AS each 、 veek fOllO 、 another, 、 fail tO notice tlme passing. Sometimes, when I have a vivid recollection Of my life in Lhasa, it seems I experienced it only a few days ago. ・ We have been in exile over thirty years, but it is only when we meet 01d friends from Lhasa or their children that 、 realize 、 Mhat a long time it has been. We have a tendency to think of the past as something that happened quickly and the future as stretching out intO the distance. Consequently, 、 always tend tO A ・ WA K E N I N G T H E 、 4 1 N D , L I G H T E N I N G T H E H EA RT

Practice that 、 is more effective means that if 、 compare them, different aspects Of practice are more important. ・み should not be satisfied with a cer- tain level Of realization but 、 MOrk tO achieve the subse- quent levels tOO. ln the practice Of mind training 、 start 、 vith the preparatory practices like reflecting on the rarity and potential of 1 飛 as a free and fortunate human being. Having done that practice properly, you should add it to the factors inducing the awakening mind. Make an aspiration that this realization may serve as a factor for inducing the a 、 vakening mind within you. Think in the same way about your reflec- tions on the faults of the cycle of existence. All the practices and meditations you undertake should con- tribute tO enhancing your practice Of the a 、 Makening mind. Don't let three factors 、 Meaken. DO not lose respect for your spiritual teacher. DO notlet your mindfulness slacken. And do not lose the spirit Of rejoicing in training the mind. Never be parted 伝 01 the three possessrons. Do not relinquish physical virtues such as paying proper respect tO your spiritual master and the ObjectS ofrefuge, by making prostrations, crrcumambulations, and SO on. DO not give up verbal virtues, such as reclt- lng prayers. DO not a110W yourself t0 become parted 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 H EA 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

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

208 understood in order to fully absorb it. When you ana- ト rze and are unable tO find intrinsic exlstence, it does not mean that things do not exist at all, but that they do not have any independent exrstence. Things exist by depending on other things. You can either rely on someone or not. ハ M() ideas are mutually exclusive and opposed to each other. Previously, due tO misconceptlon, メ ou thought that things existed independently. But when you examme the issue and lOOk for independent or lntrrnsrc eXIS- tence, メ ou are unable to find it. Things do exist, be- cause 、 experience happiness and suffering in relation to them. Since under analysis メ ou are unable to find their intrinsrc exrstence, their eXIStence iS clearly de- pendent on Other factors. Thus things dO not have in- dependent exrstence. ・ Then メ ou are able to negate independent exlstence through this process, メ ou will galn a clear apprehen- SIOn Of the mere absence Of intrinsrc ex1Stence. At that point, without engaging in any further analysis, simply meditate single-pointedly on what you have under- StOOd. Of course, this does not necessarily mean that you never engage in any analysis again. I think the em- phasis here iS tO use single-pointed concentratl()n than analysis. Next, the text explains hO 、 tO CO ntlnue the practice after the meditation sessron: ln bet 、 meditation sesslons, be like a conJuror, a creator Of illusions. AW ・ 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 見 H E A RT

4S family depends on its neighbors and society atlarge ・ Buddhists believe in the theory of dependent origina- tion, not ln an almighty creator or in production 伝 0n1 no cause at all. When people forget basic ethical principles and act with a selfish attitude , unpleasant CO nsequences ensue. When メ ou think that your neighbors have nothing to dO With your O 、 happiness, you m1Streat them. You bully some Of them and intimidate and curse Others. Can you expect an atmosphere of peace and harmony in such a neighborhood? The answer is obviously no. When you entertaln evilthoughts like hostility and ha- tred, there is no JOY in your heart and you are a nul- sance to others. On the other hand, if you develop kindness, patience, and understanding' then the whole atmosphere changes. the POint Mind Training, says: First traln in the preliminanes. There are four preliminary practices: thinking about the rarity and potential 。日飛 a free and fortunate human being; reflecting on death and impermanence; thinking about actions and their results; and reflecting on the faults of the cycle of existence. By reflecting on the rarity and potential o 日飛 a free and fortunate human being, you overcome your obsession With the temporal pleasures ofthis I 飛 . By contemplating death and impermanence, you overcome your attractl()n tO favorable rebirths in future lives. T H E M E D I TAT 10 N S E S S 10 N

100 individual. When you generate the awakening mind, you extend your care and concern to the well-being of everyone else. The aspiration to attain the fully awak- ened state of a Buddha for the sake of all sentient be- ings is a pure and powerful intention. a result, both others and ourselves will e 可 oy lasting peace and hap- p 1 neSS. lt is important tO be a 、 vare that disturbing emotlons and the obstructions tO complete kno 、 Mledge are but adventltlous stams on the mind. They are not intrrnsrc tO the nature Of the mind and therefore can be com- pletely removed. The import of this is that omm- SC1ence IS something 、 can achieve. Naturally, if 、 have achieved ommscrence, 、 are in the best position to help others. ln trying to be helpful, mere sincerity and dedication are not enough. lt iS essential tO under- stand each individual's interest and capaclty and men- tal disposition. Then our efforts to ん 16 Ⅱ sentient be- ings' welfare will be effective, and we will able to gradually lead them to Buddhahood. The awakening mind is the most supremely posi- tive thought. lt is worth employing every means and methOd tO generate it. Even in our ordinary everyday life, kindness and good-heartedness are highly valued. ThiS iS ObVious even in relation tO animals like dogs and cats. Kinder, more peaceful dogs attract a better response than those that are aggressive. The same ap- plies in human society. We all like to be around kind people. Their peaceful and relaxed nature is soothing and j 。 y ん 1. 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

used in a misguided way tO create disturbances, diS- umty, and even 、 var. The achievements Of human intelligence are ObVi- ous. The ideas and actiV1ties Of even a single individual can have far-reaching benefits for millions of people and Other living creatures.When our human SkillS are channeled in the right direction, motivated 域 a proper attitude, wonderful things happen. Therefore, the value ofhuman life iS inestimable. From a more strictly spiritual perspective, lt IS on the basis Of a human li that we can develop different types of insight and real- izat10n. only the human mind can generate infinite love and compassion. Being more concerned about Other sentient beings than ourselves and 、 vorking tire- lessly in their interest are among the noble attributes Of human nature. Life as a human being iS extremely valuable in terms ofachieving both our temporary and ultimate goals. ln this context, the temporary goal refers tO attaining higher rebirth, and the ultimate goal refers t0 nirvana and んⅡ enlightenment. These goals are precious and difficult tO attain. TO dO SO, individuals must be in a posltion tO practice and tO accumulate the necessary causes. Only human beings are endowed with the op- portunity and intelligence to achieve these goals. lfwe are tO be reborn in the higher realms, 、 need tO re- frain 伝 01 れ un 、 Mholesome actlons and practice VIrtues like generosity and patience. When we engage ln right practlces, we have the potential tO achieve and Buddhahood. C R E AT I N G T H E P R S P E C T I V E F 0 R P RA C T I C E

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

44 tO eradicate negatlve thoughts and create positlve thoughts and actions. This means healthy, rational, and beneficial thoughts and actions. When the Chi- nese Communists talk about political indoctrinatlon, they are referring [ 0 molding people's minds. Unfortu- nately, they base this on the notion of defeating others and seizing the victory for oneself. Their idea of class struggle is a case in P01nt. The Buddha by contrast counselled us to help oth- ers 、 Mhenever we can and at the very least tO avoid harming them. What we should do is [ 。 think about the shortcomlngs Of negative thoughts and actions.. , t the same time, we should acknowledge the advantages and value of healthy thoughts and actions. lt is useful tO employ various means and methods tO determrne the disadvantages of delusions and the benefits of a 、 Mholesome mind. 、 are convinced Of these facts, 、 will be inspired by a strong interest in creating virtuous thoughts and actions. Similarly, we will de- velop an inner urge tO discard negative thoughts and actlons. The essence of Buddhist teachings can be summa- rized as the view Of interdependence coupled 、 #ith the conduct Of nonviolence.These are the fundamentals I 、 Mant you tO remember. There is no functional phe- nomenon that eXIStS independently or on lts O 、 h•,rn.. AII phenomena depend on Other factors. Things are inter- dependent. For example, peace ln one nation depends on the attitude Of itS neighboring countnes and the general security in the world. The happiness one AW ・ A K 見 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