the courage tO sacrifice themselves for the 、 Of others. When Buddha Shakyamuni actually appeared in this world the time was already being described as de- generate. 「 NO 、 the times have degenerated even further. Sentient beings are preoccupied by disturbing emo- tions and continually engage in negative actlvitles. They do not like to see excellence in anyone but them- selves, and 、 they dO see someone successful they are jealous and their hearts are uneasy. They become bent on harming other sentient beings physically, ver- bally, and mentally. At times like these, even the power- ん 1 guardians of Buddhism, the Dharma protectors, those powerful celestial beings pledged to protect the Buddha's teachings, can do nothing to help and leave for different realms. Mean 、 Mhile, negative spirits multi- ply and become stronger.. AS a result, 、 encounter many lnauspicrous experrences, especially those Of who profess to have entered into the teachings of the Buddha but who always engage in negative actrvities. ln such a degenerating era, ifyou dO not engage in a prac- tice like mind training [ 0 really transform your mind, there 、 be no Other 、 [ 0 contlnue your practice Of the doctrine. These mind traming teachings are a tremendous source Of inspiration. The instructlons on hO 、 tO transform adverse crrcumstances intO favorable ones are unique and powerful. Human happiness is primar- ily determined by our mode ofthinking. We Tibetans for instance, lOSt our nation and became refugees. 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

4 There are five great marks of a trained mind. The first ofthe five signs of greatness seeing the awakening mind as the essence Of all practice; this in- dicates that you have become a great bodhisattva. When you refrain from performing the slightest un- 、 h/holesome deed because Ofyour trust in the pattern of actlons and results, you have become a great observer of discipline. When you are able to undergo any hard- ship in disciplining your mind and eliminating dis- turbing emotlons, you have become a great ascet1C. When you consistently behave in word and deed ac- cording to the conduct of the Great Vehicle, you have become a great practitroner Of virtue. FinalIy, 、 your mind is constantly engaged in the yoga of gener- ating the awakening mind and its auxiliary practices, you have become a great yogin ・ The trained mind retarns control even 、 distracted. Here, the spontaneous mental control of one wh0 has trained the mind is likened to the skillful horseman who does not 日 1 from his horse even when it bolts. Concerning the commrtments for those 、 MhO are traming their minds, the text says, AI 、 train in the three general POintS. ThiS means that in traming the mind, first, you should not contradict commltments related tO your 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

control the disturbing emotlons. lts scriptures are con- cerned 、 Mith 、 vaglng 、 against disturbing O ロ ons. person 、 MhO emerges victorious becomes a Buddha. The practice Of Dharma has t 、 MO functions: lncreas- ing virtue and eliminating disturbing emotlons. By and large, our whole being is so dominated by disturb- ing emotlons that 、 hardly notice their presence. But 、 Mhen 、 begin tO practice the Dharma and try tO 、 war on the disturbing emotlons, 、 meet 、 inter- esting experiences. lnitially the practitioner feels that negativities have increased and the mind has become more polluted with neurotic thoughts. If this happens tO you, it IS lmportant tO realize that in this case per- ception does not conform tO reality. lt is a sign that you are on the right track. Before entering intO spiritual practice, you have no idea of the myriad games played by disturbing emotrons. You only begin to be aware of them once you start tO practice the Dharma. For in- stance, someone WhO suffers serious injury hardly feels the paln at the beginning, but under treatment that person 、 start tO feeling agony as his or her senses re- cover. Although the purpose ofour spiritual endeavor is to gain freedom from problems and enjoy peace and suc- cess, things might not work out as lntended. lt may happen that we seem tO experience greater hardship and increased difficulties. At such a juncture' メ ou should not allOW narrow considerations tO dominate butshould view things in a broader context. lt may be that due tO your Dharma practice' some aspect Ofyour T RA N S F 0 R M I N G T R 0 U B L E I N T 0 F 0 RT U N E

conditions for achieving enlightenment will be very powerful and effective. ln our modern world there has been great material development and far-reaching in- tellectual achievement, but anxiety remains. Generally, 、、 meet 、 Mith adverse crrcumstances, they cause us tO lose our tempers, our po 、 Mers ofjudgment fail, and we become discouraged and depressed. But for a practi- t10ner Of mind tralning, these adverse C1rcumstances provide favorable conditions, Just as poison can some- times be transformed intO something beneficial like medicine.When the very crrcumstances that cause or- dinary persons tO create disturbing emotio ns can be transformed intO favorable conditions, lt iS really mar- velous. A practitioner 、 MhO can dO this is called a person ofgreat intelligence, a person ofgreat capacrty. Although I do not claim any high realization in the practice Of mind traming, I have srncere admiration for and faith in this instruction. So when I hear things being said against me and 、 I meet with adverse crrcumstances, I try tO apply the instructlons outlined here. , practitloner 、 Mh() can transform adverse crr- cumstances intO favorable CO nditions will be affected by nothing. Whether that person is traveling or staying one place, eating or doing anything else, he or she will be constantly a 、 of 、 MOrking for Other sentient beings. Deep down, such a person is calm and free 0f anxiety. The body becomes a realm ofjoy, because no external circumstances can disturb that persons pres- ence ofmind. The body could 0 be called a conflict- free zone, because for that person, there iS no lnner AV ′ 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

gion and culture are recognized as part Of the valued heritage. Tibetans have become known around the world and have gained S01 れ e recognition. I, t00 , have had good contact with many people of other faiths. Through exchanging ideas I have gained many friends around the world. Such contacts provide moral support so we no longer feellonely. After I re- ceived the Nobel Peace Prize, people refer to me as a promoter or champlon Of 、 peace.. At times it iS embarrassing; I have done nothing for world peace. I try tO generate compassion and meditate on equalizing and exchanging selfwith others. These practices are for my spiritual development. Thinking about and medi- tating on nonviolence iS alSO part Of my spiritual prac- tice. So what have I done for world peace? I received the title Of NObel Laureate and some money without having to do anything for it. one thing that is certaln is that these mind training teachings have greatly benefited me. When I meet dif- ferent people and exchange ideas, my understanding Of them becomes 1 れ ore ObVious. The practice Of devel- OP1ng a klnd heart and an altruist1C attitude gives great inspiration and helps us relax and broaden our per- spective in tlmes Of despair.We must see the mind traming teachings in this light. The instruction tO transform adversity intO a favorable situatlon IS excep- tionally valuable. ln this age Of degeneratlon, sentient beings cannot bear their 0 、 sufferings and rej01Ce 、 their ene- 1 れ les are afflicted. HO 、 vever, putting intO practice this lnstruction for transforming adversity intO favorable S 0 U R C E A N D QU A L I T I E S

32 [ 0 it earlier when you were teaching? Why did you make no reference tO mind training then?" Sha-ra-wa responded, "What's the use of giving a great teaching like mind training if no one really wishes tO practlce it?" I think 、 need tO pay more attention and respect tO this ancient tradition Ofnot teaching the Dharma tO anyone and everyone without discrimrnatlon. ln the past, teachers did not teach just anyone 、 MhO came tO them, nor did they give Just any teaching that was re- quested 丘 om them. They sought to ensure that appro- priate teachings 、 rmparted tO appropriate diSCi- ples. ln that way, only truly dedicated and spiritually oriented disciples became involved in the Dharma, and as a result their practice 、 very successful. Teach- ing tantra 、 severely restricted, and only the most ca- pable and devoted disciples 、 Mere permitted tO recelve it. ln recent times, such restrrctlons have been 、 Maived, and even tantra has become the subject of popular public teachings. After making three prostrations, Che-ka-wa went back to where he was staying and, opening a copy of Nagaouna's 臾尾 0 Ga 〃イ found the quotation that Sha-ra-wa had recited. Then, setting aside all negative thoughts, he spent more than ハ years at the place called Sho putting these teachings on mind training into practice. Then he spent years at a place called Gye-gong and another four at a place called Shar-wa. Altogether, Che-ka-wa spent fourteen years engaged in developing the awakening mind under his teacher's 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

in negative in the past•We can SO easily see 、 Mhat kind Of actiV1t1es 、 are more familiar 、 vith on the basis Of our present experience. Some people WhO must have become quite accustomed tO saying their morning prayers have no difficulty in doing so now. But for those Of us 、 vithout such habituation, lt is very difficult to sit and do our prayers daily. Even those among us 、 MhO are ordained and have been practitlon- ers for years are still easily carried away by disturbing emotlons. ThiS ShO 、 that 、 have performed negative act1V1t1es in the p ast. The 、 tO purifr these negativities is tO call tO mind 、 Mhatever negative act1V1t1es you have done and openly admitthem. TO d0 this you can take refuge in the Three JeweIs and generate the awakening mind. Then, with a sense Of regret for 、 Mhatever un 、 MhOle- some deeds you have done, promrse never tO repeat them in the future and tO engage persistently in spiri- tual practice. You should continue dOing thiS until you recerve a clear indication, for example in your dreams, that your unwholesome deeds have been purified. Unless you make an attempt to think about the suf- ferings of the cycle of existence, you will not generate an aspiration for liberation. And unless you think about how you 信Ⅱ into the cycle of existence, you will not understand the methOd for putting an end [ 0 it. You should meditate on the sufferings of the cycle of existence in general as well as those ofspecific realms Of eXIStence. There iS no certainty in the cycle Of eXIS- tence. sometimes, because Of the changes Of rebirth, your friend becomes your enemy and your enemy C R EAT I N G T H E P E R S P E C T I V E F 0 R P RAC T I C E

Ⅱ 4 lt iS important tO recognize the faults Of our self- centered attitude and regard it as the enemy. You may be surrounded by failure and in the depths of misery ・ But ifyou know that the source of the calamity lies in your mlsconception Of self and self-centered attitude, メ ou 、 be a 、 vare that your prime task is tO destroy them. Then unfavorable external factors will cease tO have a hold on you, and the unceasing stream of fear, hope, and anxiety will settle down. Freed om them' メ ou can relax. Unless you are able to do such a practice, even should you become a monk or a nun 、 out a yak load Of robes or having the initlatlon vase placed on your head a thousand times or spending your entire life listening tO the Dharma, you will not become a practitioner Of the Great Vehicle. But if you can apply what has been taught, you will become a follower ofthe Great Vehicle. Your mind will become expansive. You will be able to el- evate others, and you will develop great wisdom. 圧 the Buddhas of the three times, the past, present, and future, 、 vere tO explain for eons about the disad- vantages and faults ofthe self-centered attitude and the disturbing emotlons it gives rlse tO, there 、 be no end tO it. However, the brief explanatlon we have JLlSt discussed is sufficient tO make you aware Of the faults of the self-centered attitude. lt should inspire you to remove lt. our past experiences, stimulated by external and our varlOus plans for the future, a basis in the mind.The nature Of the mind iS mere clar- lty and a 、 vareness. AWA K E N I N G T H E past IS merely M I N D , L I G H T N I N G T H E H E A RT

ticularly careful. O therwise there is a great danger of arrogance in. ln some cases this has occurred. Certain monks, who were initially very simple, found they had a 10t of students and had attained some sta- tus, and they became puffed up. You can't blame them; it 、 the result Oftheir 0 、 disturbing emotlons. The disturbing emotlons are extremely cunning and tough. When a person under their S 、 is seated on the throne, he is ruled by delusion. we listen to him talking, his pride swells the longer he cames on. This is how the disturbing emotrons operate. The effect ofthe disturbing er れ Ot10ns iS amazing.They can make a mas- ter quarrel with Others out Of desire for more students. ln such cases, bOth attachment and animosity are at 、 MOrk. Fortunately, there is a power that can fight disturb- ing emotlons. lt iS wisdom. ThiS WiSdom becomes clearer and sharper when we apply analysis and examl- nation. lt is forceful and enduring. On the other hand, the ignorant mind, although it can be cunnlng, cannot 、 vithstand analysis. Under intelligent examinatlon, it collapses. Understanding this gives us confidence tO tackle the problems created by the disturbing emo- tions. If 、 study and reflect, 、 can gain a good un- derstanding Of wisdom and the disturbing emotlons like hostility and attachment, which are produced by the mind that believes that things are true, that they exist as they appear. The mind conceiving Of true eXIS- tence IS extremely active, forceful, and crafty lts close companion, the self-centered attitude, is equally hardy M 0 T I V E A N D A S P I R A T 1 0 N

in the light of the Buddha's teachings, we should de- velOP courage. The Buddha has taught that all sentient beings have been kind tO us at some time during our past lives. Even our enenues us the best trarning ln patlence. ・ Then 、 reflect on these hOly instructlons, ln a 、 we should feel gratefulto the Chinese. lfwe were still living in the same 01d system, I very much doubt that the DaIai Lama could have become so closely ac- quainted with worldly realitY I used to live in a very sheltered envrronment, but now that 、 are ln exile, there iS no stlgma attached tO facing reality. ln our own country, 、 could pretend that everything 、 in order because it was shrouded under a cloak of pomp and ShO 、 F•,'.. I had tO sit on a high throne assuming the atti- tude of being the Dalai Lama. Some of the older 0 伍ー cials will recallthat in Lhasa our government officials 、 more concerned about elaborate functions and their rich clothes than the nation's welfare. They felt they could afford to pretend that everything was fine even 、 Mhen disaster 、 1001 lng on the horizon. lt is quite possible that I could have become narro 、 minded, but because of the Chinese threats and hu- miliations, I have become a real person. SO 、 Mhat hap- pened in Tibet can be seen as a blessing in disguise. Our contact with the outside world iS another POSi- tive effect. If it 、 vere not for the Chinese lnvaslon, 、 mightstill be sunk in our 01d system. The old Tibet 、 very conservatlve, and there 、 any r001 れ for new developments and reforms. But the rapidly changing world has had some influence. Now our reli- 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 EA RT