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

Life as a free and fortunate human being is alSO rare simply in terms Of numbers. lfyou compare the num- ber ofsentient beings in the human realm and those in the realms of animals and so 応 r 市 , you will find that animals and birds far outnumber human beings. Even when they have obtained li as human beings, very few turn their minds tO 、 vard Dharma practice. There- fore, 、 have tO generate a WiSh deliberately tO extract meaning our lives as human beings. lt iS clear 仔 01 れ、 vhat 、 have discussed here that life as a free and fortunate human being is extremely rare. Those of us who are endowed with all these spe- cial features must realize that we have the ability tO achieve great goals. Here, where I am teaching the holy Dharma, 、 are surrounded by countless birds and in- sects. But, far from understanding these teachings, they have not the slightest thought of virtue. They only think about 応 od. So it is not sufficient that the Dharma be available. lndividuals require a working basis that enables them to understand and put the teachings 1ntO practice. Because of the long tradition of Great Vehicle Bud- dhism in Tibet, Tibetans have acquired certaln innate positive qualities. They are given to saying kind and sympathetic 、 MOrdS. Even in remote nomadic areas, il- literate Tibetans pray for the sake ofall sentient beings, thinking of them all as having been their mothers in past lives. I have met many people om these places, who ask me to come back to Tibet soon for the benefit Of all mother sentient beings. lt sometlmes makes me C R E AT I N G T H E P E R S P E C T I V E F 0 R R A C T I C E

laugh thatthey think of motherly sentient beings on in Tibet and nowhere else. Anyway, the important thing is that, because Of their compassion, they have strong positive lnstrncts tO care for sentient beings. Buddhism flourished in China in the 01d days, and Tibetans believed the emperors tO be emanatlons Of Manjushri, the Bodhisattva ofWisdom. ln retrospect, I think 、、 Mere narve in our S1ncerity and failed tO gain a reciprocal response. Consequently, 、 Tibetans have had to suffer. There have been great political upheavals since the Commun1Sts tOOk power. They seem tO hate Buddhism as if it 、 poison. Because Of indoctrina- t10n, the Chinese react tO each Other with hostility, suspicron, jealousy, and other negative thoughts. Dur- ing tO eliminate birds and insects for ideo- logical reasons, even children 、 recruited. Under such circumstances, their natural instlncts tO be kind and virtuous are suppressed. On the Other hand, in Tibetan families every effort is made tO instill virtuous imprints in the minds of the young ・ Life as a free and fortunate human being can be viewed in varrous ways.We are not qualified merely by being born as human beings. lmagine being born dur- ing what is known as a dark age, when a Buddha has not manifested in the human 、 vorld. You 1 a メ possess wealth, power, and influence, butspiritually you will be in the dark. At such times there iS no Dharma in the wor 旧 . lt is important tO understand 、 Mhat is meant by practice Of the teachings. Different modes and proce- 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

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

They have trained in the difficult conduct of the bo- dhisattvas and striven for enlightenment. Since they have generated the a 、 Makening mind in the interest 0f 砠 sentient beings, they have generated it on our behalf as well. Therefore, if on our part we look toward these beings as POS1tive examples and 、 a11 れ minds in a POSitive directlon, 、 Will naturally receive their com- passionate blessings spontaneously.. VisuaIize the Buddhas and bodhisattvas of the ten directions present in front Of you. Around you visual- ize the infinite sentient beings ofthe six realms ofexis- tence. Think Of these sentient beings 、 have been your mothers as being similar tO yourself in wanting happiness and not wanting suffering. Even though they want happiness, they are deprived of it. And even though they do not want suffering, they are afflicted by it. This is how they are similar to u. What then is the difference? HO 、 Mever pitiable 、 may be, 、 at least kno 、 that un 、 Manted sufferings are the result of nega- tive deeds. We know that despite the variety of these negative deeds, they are all due to our unpacified and undisciplined minds. The principal cause of our minds' being obstructed and unruly iS our mrsconceptlon Of true exrstence, the root Of delusion. our mlsconceptl()n IS a temporary phenomenon, not validly established; therefore, it can be eliminated. If we think aboutthis, we can identify the cause of suffering. Having found the cause of suf- fering, 、 can conclude that it tOO can be eliminated. This kind of understanding, whether we have con- 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 RT

there, and the one circumambulating are you doing?" The other replied' "l am meditating on patience. " The first retorted, "Eatshit!" and the medi- tator Jumped up' shouting in anger. This clearly shows that the realtest of practice is whether we can apply it 、 Mhen 、 encounter disturbing situatlons. I feel that practice after the seSSIOn is p rob ably 1 蝨 0 re important than the practice 、 dO during the session. During the seSSIOn 、 are actually refueling recharging our ergy tO be able tO dO the practice after the session. There- fore, the more we are able to mold the mind during the session, the better we will be able to face difficulties afterward. The text explains the nature of the special kind of human 1 飛 that has the freedom to practice the Dharma. lndividuals who have the freedom and op- portunity tO dO Dharma practice are no [ encumbered by wrong views. They are free 丘 om the constramts 0f birth as an animal, a hungry spirit' or a hell being. They have avoided being born in a place where the Buddha's teaching does not prevail or in a remote bar- baric land. Nor have they been born dumb or stupid ・ lmagine being born as a bird' concerned only with finding od. We would have no opportunity to prac- tice the Dharma. Fortunately, 、 have not been born as birds or animals but as human beings. even human beings, 、 could have been a land where the Buddha's teaching was unheard of. wealth and intelligence would make no difference; we would not be able to practice the Dharma. MY West- ern friends come 伝 01 れ places 、 there used tO be no C R E AT I N G T H E P E R S p E C T I V E F 0 R P R A C T I C E

124 experienced by animals, hungry spiritS' and the inhab- itants Of hell are the result Of harming sentient beings. Neglecting the welfare of sentient beings' you will en- counter the miseries Of eating and being eaten by Oth- ers, hunger and thirst and over 、 and unrelent- paln ・ Of course, some sentient beings might appear tO be quite harmfulto you. This is mainly the result ofyour own negatrve act1V1tres stimulated by disturbing emo- t10ns over many lives. Your having harmed Other sen- tient beings in the past actS as an auxiliary condition. When the causes and conditions are activated and neg- ative thoughts arise within the minds Of Other sentlent beings, they harm you. HO 、 those sentient beings 、 MhO are harming you now have been your mother many times in previous lives. ln Other 、 they 、 reborn as animals, you have eaten their flesh, drunk their blood, gnawed their bones, used their skins, sucked their milk, and so forth. Therefore, if at this time you run intO certain problems 、 vith these sen- tient beings, you should pay more attention tO repay- ing the great kindness you have received 伝 01 them in the past. Feel gratitude and love toward them, wishing thatthey be happy. Reflectthat even when they harm you, they provide you with an opportunity t0 generate patience. ThiS iS an example Of hO 、 tO cultivate the practice Of the SiX perfections in dependence on the kindness ofsentient beings. lt iS sentient beings 、 MhO can place the state Of Bud- dhahood in the palm ofyour hand. Whether someone iS your enemy or your ifyou are able tO see those AW ・ A K 旧 N I N G T H E 、 { I N D , L I G H T E N I N G T H E H E A R T

practice patience. ThiS is why the enemy iS sometlmes described as the greatestspiritual friend, because he 正 fords us not only the opportunity tO practice patlence, but alSO tO develop compassion. Kindness IS not confined tO our friends and rela- tlves; it iS C0n11 れ on tO all sentient beings. Even 、 they have not been our mothers, all sentient beings have been kind directly or indirectly. The food, cloth- ing, and shelter we enpy in this 1 飛 are possible only due tO the kindness ofsentient beings. ・ We survlve only due to the kindness of sentient beings. Our very birth was dependent upon the kindness of our parents. All the facilities 、 enJOY are due tO the 、 MOrk ofmany sen- tient beings. They did not come about spontaneously as if 、 had discovered a hidden treasure. Even the accomplishments ofthis life—fame, wealth, and friends—can be achieved only in dependence on other sentient beings. Fame depends on other people being a 、 Of us; we cannot be famous ln empty, barren land. We need to appreciate that the kindness Of sentient beings is not confined tO when they have been our parents or friends; it extends tO 、 they have been our enemres as 、 vell. hiS is something tO be pondered deeply. lt will serve as a great inspiration for cultivating compassion. When メ ou recollect the special kindness Of sentient beings in this way, your 、 tO repay them will be much stronger. You should ask yourself if it would be proper to neglect them now. The natural desire tO repay their kindness glves rise tO love, compassion, and the superior 1ntent10n. ThiS eventually results in the awakening mind. 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

practice Of Buddhism. But, because Of their positive lnstlncts and the changing times, we have been able tO meet and share the teachings. At one trme,western lands would have been called remotelands where peo- ple 、ö,rere not free tO practice. we should appreciate not only that we have been born as human beings, but also that 、 all no 、 have the conditions necessary for put- ting the Dharma intO practice. Life as a human being is the mostsuitable basis for attaming nirvana and Buddhahood. Since we have found such a great opportunity, nothing could be worse than failing to put it to good use. We have found this precious human birth as a result Of accumulating great V1rtue in the past.We must put it tO good effect no 、 by contlnuing tO practice the Dharma. other 、 we will be like the merchants of old who went to great lengths tO cross the ocean ln search Of jewels, only tO return empty-handed. This human body is likened to a ship in 、 MhiCh we can cross the ocean ofsuffering Ofthe cycle ofexistence. Having found it, 、 have no time to sleep and not dO the practice. Life as a free and fortunate human being is very dif- ficult tO find because lts cause is difficult to create. MOSt beings are involved in unvirtuous act1V1- ties, and therefore 1 れ OSt Ofus will take inferior rebirths. On the basis ofpresent conduct and behavior, it will be difficult for most of us to be born as human beings in our next lives. A. nd ifwe dO not Obtain human li , 、 will engage 0n1 メ in negative activities, With no oppor- tunity tO practice Dharma. AV ′ 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

123 how the practice ofgiving and taking is related to med- 1tat10n on love and compassion. According tO some ln- structions the practice Of taking iS done first and the practice Of giVing iS done second. some instructlons present it the Other 、 around. Whichever 、 you dO it, the practice Of taking with compasslon and the practice Of giving with love glve rlse tO the special re- solve to free all beings from suffering, and thatleads to the awakening mind. Generating love and compassron IS extremely im- portant for your practice in the beginning, in the mid- dle, and in the end when you attain Buddhahood. And it is only by attaming the fully awakened state of a Buddha that you have the capacity to 6 Ⅱ the pur- poses ofsentient beings. Practices like the four means Of gathering disciples (giving, speaking pleasantly, teach- ing, and acting in accordance 、 Mith the teachings) and the Six perfections (generosity, discipline, patience, ef- fort, concentration, and 、 visdom) are actually generated in dependence on sentient beings. Allthe fruitful prac- tices Ofthe Great Vehicle arise in relation tO concern for the welfare of other sentient beings. Therefore, when- ever your gaze falls upon a sentient being, thinking, Ⅱ shall ly awaken by depending on such beings this," behold her with love and compassion ・ Just as you will be able to harvest good crops ifyou plant healthy seeds in ⅲ le soil, by cherishing sen- tient beings you will reap the fine crop of Buddha- hood. By cherishing the welfare ofsentient beings, you will be able to attain both good rebirth and the んⅡ awakening of a Buddha. The many types suffering T H E AV ′ A K E N I N G M I N D