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

122 、 are, 、 understand the importance ofdoing 、 Mhat is beneficial in the long run. Although for a beginning- less time we have thought only of happiness and the avoidance of suffering, our present plight is plain for allto see. Regardless of whether we enjoy high or 10W status, 、 vhether 、 are rich or poor, 、 are daily con- fronted with a host of difficulties and misfortunes. ・ Whenever 、 greet someone 、 ask after each 0ther'S health. The initial conversation will be pleasant and good, but if we have enough time to talk easily, in- evitably complaints will creep in. For time without measure 、 have selfishly cher- ished ourselves, but the 、、 have gone about it has been the stubborn way of the 応 01. Consequently, we achieved nothing we can now safely rely on. Now we have an opportunity tO study these precious teachings and the potential tO discriminate bet 、 veen 、 vhat should be done and what should be dropped. We must recog- nize the self-centered attitude as our S 、 vorn enemy and not let ourselves be overpo 、 Mered by it.We must 、 vage 、 against it With all our strength. Recogmnng con- cern for Others as the source Ofall positive qualities, 、 must dO 、 vhatever 、 can [ 0 cultivate it. SO taking re- sponsibility for the welfare of those メ ou have previ- ously neglected is called exchanging yourself for the others. TO increase fortitude, the practice ofgiving and tak- ing is taught. By focusing on the practice of taking the sufferings Of Others ontO yourself, you enhance com- passion, and by focusing on the practice ofgiving oth- ers your happiness, メ ou fOSter a sense Of love. 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 This is H E A R T

Sometimes I lightheartedly tell people that the Buddha did not come to lndia to draw the maps of the world. When there is a contradiction bet 、 veen the scientific account and the BuddhistscripturaI description of the umverse, 、 should accept 、 Mhat can be observed tO be true. There iS no need tO be dogmatic or narro 、 M- minded about it. This is not to disparage the Buddha's fundamental teachings. Reflecting on these, 、 can appreciate the vast profundity of the Dharma. What the scriptures do say is that the li span of the beings Of our world is extremely unpredictable. Sometlmes people die when they are still very young, and some- times they live into ripe old age. ln our meditation on death 、 should consider the factors that bring it about.The conditions that sustaln life are limited. lronically, sometlmes even these cause death. Food and shelter are among our basic needs, but occasionally bad 応 od or overeating can be fatal. Our bOdies are composed Of elements, 、 MhiCh are by nature opposed to each other. When we talk about good health, 、 mean that these opposrng elements are ln proper balance. When that balance is disturbed, we suffer 伝 0n1 different ailments. On the outside our bOdies seem tO be SOlid and strong, but the human me- tabolism so subtle and complex that if something happens to one part of the body it can disrupt the functions of the other organs. The body is like a ma- chine with many delicate components. The heart, for instance, has to beat twenty-four hours a day. lt could stop at any time. Then what would we do? 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 を H を A R T

2 四 the other is invalid. Similarly, the Buddha, sentient be- ings, the cycle 0f existence, and the s ね記 beyond sor- row are the same in the sense that they lack existence. StiII, you must be able tO discrimmate be- t 、 veen those that are ObjectS tO be aspired tO and those that are to be discarded or avoided. How is the view of selflessness to be established? The selfofpersons and the selfofphenomena are bo 市 ObjectS tO be negated. There is no difference bet 、 them in terms of subtlety. But because of some differ- ence Of subtlety in the nature Of the Object, it is said that the selflessness ofpersons IS more easily realized. ln order to establish the selflessness of persons, you must first understand 、 Mhat iS meant y se or person. There are different interpretatlons Of this according tO the various Buddhist schools of thought. The actual object of the conception of self is "l. " This is some- thing that exrsts conventionally, as a designated phe- nomenon, labeled on the basis of the physical and mental components. According tO none of the collection of physical and mental components could be the person. He says we generate a feeling of "l" in relation 「 0 our physical and mental componentS' but we do notsee any ofthem as "I. " We think ofthem as mine. '' For example, we look at our legs and say' "Those are mylegs. ' We do not identify ourselves com- pletely with our legs or our minds or any other 0f our physical and mental components. From these examples 、 move tO the understanding that the person is the mere label designated upon the T H E AWA K E N I N G V I E 、 V 0 F R E A L I T Y

Practice that 、 MhiCh is more effective. Generally speaking, observing ethics is more impor- tant than extensrve generosity.. The practice Of ethics is the basis for a stable mind. That peaceful, calm mind allO 、 us tO develop love and compassion. Love and compassion are healthy attitudes that leave us free from jealousy, fear, and anger. When we are subject to anger and fear, we readily pick quarrels with other peo- ple; then they too experience fear. This is because 、 vhen 、 have hurt Others, 、 naturally have tO beware Of them in case they try tO retaliate. The difference bet 、 anger and attachment IS that anger leads tO hurt and creates distance between you and Others.. Attachment draws them closer tO you, but since it does not involve real concern for them, 1 [ also leads to problems in the end. Allthe disturbing emotions like attachment and anger prevent us from fully employing our unique human quality, our intelli- gence. lt is said that many Of our great debaters re- spond better when they are angry. But ifthe debater is calm, his or her ans 、 IS more likely tO be clear. once 、 have seen the faults Of the disturbing Ⅱ 0 ー t10ns, 、 should not allOW them tO reside within us. The special characteristic of Buddhist practice is al- 、 tO seek the faults Of the mind and remove them. When people 、 vh() believe ln an external creator run into trouble, they turn to the creator for help. This is not our custom. lnstead, 、 should fOllOW the unique practice 0f the Buddha and transform our minds. T R A N S F 0 R M I N G T R 0 U B L E I N T 0 F 0 R T U N E

10 These are all expressions of our respect and faith. But the realtest is how much we truly abide 域 the words ofthe Buddha. The Buddha is our teacher, guide, and spiritual instructor. Therefore, the actlons Of our bOd- ies, speech, and minds should accord with his teach- ings. Even ifwe cannot comply with them entirely, we should be earnest in our endeavor. From the depth of our hearts 、 should have a firm determinatlon tO act within the parameters of the Buddha's doctrine. We need tO ensure that our daily lives conform with our claim to be Buddhists. lfwe cannot do this, our decla- ratlon will be superficial and meaningless. 圧 under the guise of being Buddhists, we ignore and neglect the words of the Buddha, this is a form ofdeceit. lt is con- tradictory and deplorable. There should be harmony bet 、 veen 、 Mhat we say and 、 Mhat 、 dO. 、 begin our practice, 、 recite the prayers for taking refuge and developing the awaken- lng mind, but at the same tlme 、 should create a healthy motivation inspired by kindness and compas- sion. This kind of practice should be done by both teacher and students alike.When I Sit on a throne, I am not supposed to think of how great I am. I also should not think that I am the DaIai Lama and can say whatever I like to those who 応Ⅱ ow me. Such an atti- tude would be unbecoming ・ I am a simple Buddhist monk and a follower of the Buddha. My responsibility is to try my best to implement the teachings. When I practice the teachings, I am not trying tO please or flat- ter the Buddha. The fact ofthe matter is that I am con- A 、 VA 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

2 イ 0 Until 、 reach a certarn stage 、 vhere 、 can really improve our understanding ofemptiness, lt is very dif- ficult [ 0 discrimrnate bet 、 veen actual existence and in- tnnSIC exrstence. Nevertheless, as far as exrstence IS concerned, 、 need have doubts, because 1 [ IS testi- fied tO by our 0 、 experrence. That is the premise on which we should apply the reasonings to negate the in- dependent status or nature Of phenomena, proving that they are dependent by nature. 圧 you are able to negate that sense ofindependent ex1Stence on the basis Of your O 、 experrence, then the mode 0f existence that remains 、 only be nominal, a mere designation or label. lt is said that someone who has realized emptlness iS able tO discrimmate bet 、 and independent eXIStence. ト10 、 even that person IS not able tO explain it convrncingly tO someone else who has not realized it for himselfor herself. If we personally make an effort, the emptiness that we pralse as the actual nature Of the perfection Of 、 MiS- dom will initially be realized only intellectually. This realization is not the actual opponent force that can eliminate disturbing emotions. }40 、 Mever, later, through constant familiarity 、 vith it, this realization can become the seed for bringing aboutthe experience ofclear light. That is the actual opponent eliminating disturbing emotlons and inner delusion. But it needs [ 0 be sup- ported by complementary reinforcing factors, such as the practice ofcompassion and the conventional a 、 vak- emng mind. The conventional a 、 mind iS the methOd aspect Of the practice. Realization Of empti- AV ′ A K 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

C H A P T R 5 T H E AWA K E N I N G M I N D どケ〃化加どア 4 坊イど G 尾 切Ⅳ″ん〃ど G 尾ん c んど 4 尾 only tWO vehicles, the sutra vehicle and the tantra vehi- cle.Whichever メ ou 、 t0 enter, the only entrance IS with the awakening mind. When you possess the awakening mind you belong t0 the Great Vehicle' but as soon as you give it up you 信Ⅱ away 仔 om it. The mo- ment you generate the a 、 mind, even if you are bound in the sufferings of the cycle of existence, you will become an object of respect even for the Bud- dhas, 、 MhO are themselves a 、 Makened. Just as a fragment ofdiamond is an excellent jewel thatsurpasses all other ornaments, the diamondlike a 、 mind even when it is weak outshines all the qualities possessed by those pursuing personalliberation. Nagaouna says in his 郷 G な〃イ that 正 you wish to attain the un- surpassable state Of supreme enlightenment, 1tS source iS the a 、 Makening mind. Therefore, generate an a 、 ening mind as stable as the king ofmountarns. 工 02

growth and is a tool ofexploitation. They even say that religion iS an れ p り , and meaningless pursuit. Tibetans, on the other hand, believe in the Buddha's teaching and see it a source ofpeace and happiness. Broadly speak- ing, Tibetans are indeed happy, peaceful, and resilient in the face of diffculties. Those who oppose religion tend tO be more anxrous and narro 、 M-minded. lt is aISO noticeable that Tibetans do well without having to work so hard, while the Chinese struggle much harder tO survrve. Positive, merltorrous aCt1Vity results happiness and success. The forces involved in the la 、 Of cause and effect are not physical entities, but if 、 Observe them carefully we can learn how they operate. When 、 Tibetans became refugees, our lives 、 Mere initially very hard. We possessed not an inch ofland and had tO depend on Others for support. ln the course Of time, our S1tuation improved. ThiS iS our good karma com- ing t0 fruition. Similarly, in ordinary life some people are 1 れ ore successful than Others for no obvious reason. We just say that he or she is lucky, but these are in- stances Ofthe 、 MOrking ofpositive karma. We should stop not only negative actrvities, but 引 SO the motivation that gives tO them. lt is impor- tant tO refrain 丘 0n1 the ten un 、 vholesome deeds bOth 伝 01 a spiritual point OfVie 、 and because they are con- trary to acceptable human behavior. Wanton slaughter of animals, killing human beings, and abusive sexual behavior like rape are againstthelaw everywhere. Now- adays we see many new laws being made, but whatever punishments are prescribed, people always seem to find AWA K E 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 RT

4 / Loving-kindness and of the future Buddha, Maitreya. If you have statues Of deities related tO your practice, that is good. lfyou dO not, it iS not that important, be- cause you should not put t00 much emphasis on exter- nal articles. The emphasis should be placed more on internal development. If you have a lot of beautiful statues in your meditation room, they 1 れ a メ 100k ⅱれ一 pressive, but if you remain the same short-tempered, scheming, devious person, then it IS contradictory. AS followers of the Buddha, we should follow what he taught. He taught us to fight the enemy of disturbing emotlons 、 vithin us and tO decrease harmful attitudes such as anger. Posing as a follower of the Buddha but acting totally agarnst what he has advised is like insult- ing the Buddha himself. TO see these images at the 1 01 Ⅱ ent you wake up in the morning develops a strong determination [ 0 Ⅱ 0 、 the Buddha's example. Take them as a reminder to apply the Buddha's instructlons. ln the evening, regret 、 Mhatever negative actlons you might have committed during the day out of ignorance, and develop a strong resolve not tO repeat them. ReSOlve tO correct yourself the next day. This is a proper and beneficial way to re- late tO religious lmages. lt would be good also to have a mind training text as a representation of the Buddha's speech. If you have a stupa tO represent the mind, but if it IS not that important. Meditators in the past, like Milarepa' lacked nothing they really needed for their practice, but visiting the places where they have meditated T H E M E D I TAT 1 0 N S E S S 10 N