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

Primary importance should be given to the 20 、 M1tnesses. The real witness for your practrce not Just other people's judgment. You should constantly watch your own mind, without deceiving yourself. Constantly cultivate only a joyful mind. If you are able tO contrnue your practice 0f giving and taking and remain happy, even when you meet 、 Mith hardship or you recelve unpleasant news, your practice Ofmind training has been successful. The measure of a trained mind is that it has turned back. ThiS implies a reversal 0f our normal reactionS. For example, our sense Of permanence IeadS us tO our lives idly. We let our lives dwindle away. 圧 having spent a day listlessly, you are filled with regret for the wasted time, this reversal Of the normal attitude is an indication that your mind training is succeeding. Whatever the circumstances, you 、 not 、 Maste your precious human life but will extract meaning 0n1 it. The same applies to the realization of emptiness. we normally perceive things as existing intrinsically, but 正 through our practlce 、 have reversed this perceptlon and realized the lack Of intrinsic existence, that iS an indication ofhaving trained the mind. 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 RT U N E

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

Fifth is the power of acquaintance. The great qual- ity ofthe mind is that ifyou acquamt it with the prac- tlce and maintain the conditions for dOing SO, you 、 achieve perfection. As the sayrng goes, "There is noth- lng that does not become easler 、 Mith acquarntance. The great spiritual teacher Che-ka-wa also said that this mind, which is んⅡ of faults , has one great qual- ity—it complies with the 、 you trarn 1 [. You can 引 so apply these five powers at the time of death. The text says, The five powers themselves are the Great VehicIe's precept on the transference Of consclousness. Cultivate these paths Of practice. At the time Of death, these same five PO 、 Mers are ap- plied in a different order and with a different intent. first po 、 is the po 、 Mer of the seed of virtuous p ractice. This refers to p urifying faults and dedicating your possessions [ 0 the Buddha and suffering beings ・ lnstead of remaming attached to your wealth, you should use lt tO accumulate virtue. AII that is born is subject tO death. Even a spiritual practitioner is not be- yond the power of death. However, if you mamtarn a very PO 、 MerfuI virtuous mind at the time Of death, you can tO some extent guarantee a better future li . AC- customing yourselfto POS1tive spiritual practices when you are alive and 、 makes it relatively easy tO maln- tarn a positive attitude at the time Of death. Nevertheless, it is possible to be quite familiar with vrrtuous practice but tO be overcome by anger or at- 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 RT U N E

you acceptthe possibility 0f future lives, then death is justlike changing your clothes. The continuity of the mind goes on. }40 、 vever, as 、 have no idea what the future hOldS, it is necessary tO engage now in practrces that will help us then. Even in this world we need friends and support in times of difficulty. When we have to face the unknown alone we will have only our prevrous practlce tO support us. Now when we talk abo ut Dharma p ractice, people sometlmes misunderstand what it means. SO let me put 1 [ in perspective. Practicing the Dharma does not mean you have tO give up your profession or dO a 、 With your possessrons. There are various levels Ofprac- tice according to individual ability and mental disposi- tion. Everyone cannot renounce the 、 and medi- tate in the mountains. ThiS iS not practical. Howlong could 、 survive? ・、 starve. ・ need farmers to grow food, and we need as wellthe support of the business community. These people also can practice the teachings and integrate their lives within the bounds of the Dharma. Business people must make profit to earn their living, but the profitshould be moderate. Similarly, people in other trades and pro- fessions can 、 MOrk honestly and conscrentiously With- out contradicting the Dharma. ln this way they can serve the community and help the overall economy. I usually advise people to devote half their time to the affairs 0 日飛 and half their time to the practice of the teachings. This , lthink, is a balanced approach 応 r most people. Of course, we need the real renunclates 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

tachment at the time of death. Then there is a great danger of taking a miserable rebirth. Therefore, we should try tO transfer our conscrousness tO the next li peacefully, with calmness of mind. lt is better not to cry, shout, and lament 、 vhen someone is about tO die, because that might stimulate anger or attachment within the dying persons mind. メ ou have some control over your mind and energy flO 、 it iS possible tO stop the grosser processes of mind and energy and manifest the clear light, the most subtle level ofconSC10usness.This will give rise tO a better rebirth. If you are unable to do this, at least reflect on positive vrrtuous qualities as long as you re- 1 れ aln consctous and dO not d 、 on negative thoughts. If you cannot even dO that, it iS important at least tO have deep reverence and faith for your spiritual master and objects ofrefuge like the Buddha. lt is important tO generate a V1rtUOus state Of mind at the time ofdeath. Thus it is important tO familiarize yourself with such a practice when you are alive and well. ・ Without such preparation, 正 you are sick and overwhelmed with pain, it will be extremely difficult for you tO focus on vrrtuous practices. Transference Of consclousness IS usually practiced 、 you have re- ceived a clear indication that you are g01ng tO die and there iS no means Of preventing it. Before your con- stltuent elements disintegrate, you transfer your con- SC10usness through spiritual practice. Since your expe- rrence in the next life WiII be determined tO S01 れ e extent by your motlvatlon at the time ofdeath' it is ex- tremely important tO have a positive motlvatron. 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

authoritatlve 、 vhen it comes tO the mind trarning teaching ofequalizing and exchanging selfwith others. Our author here has taken this text as the foundation and inspiratlon Of his own wrlting. With the state- ment, shall present the instructlon according tO the tradition Of Tsong-kha-pa, our author concludes hiS account Of the source and great qualities Of thiS in- struction. The text says: You should understand the significance of this lnstructlon As like a diamond, the sun, and a medicinaltree. This time of the five degeneratrons will then be transformed lnto the path to the fully awakened state. A precious diamond removes poverty and grants all your 、 MiShes; even a fragment ofdiamond iS regarded as an excellent ornament, surpassing even the best golden jewels. Similarly, even ifyou implement only a part of the practice ofgenerating the a 、 vakening mind, such as the practices Of compassion or tolerance, it will still outshine all Other practices. Even the practice Of one such factor will bring about a specialeffect within the practitloner. A bodhisattva, one 、 MhO champions the awakening mind, may not be actively engaged in the practice Of 、 and the realization Of emptiness, but because Of hiS or her realization Of the a 、 vakening mind, that person will still outshine those embarked on personal liberation only and will maintain the AWA K E N I N G T H M I N D , L I G H T E N I N G T H E H EA RT

should be a change in your heart. Sometimes you may be SO moved that there are tears in your eyes. Only after engagrng ln a proper practice refuge and generating the awakening mind should you en- gage in any Other practlces, such as sayrng prayers or recltlng mantras. The strength Of every subsequent practice depends on the quality and strength of your practice of refuge and awakening mind. lt is doubtful 、 Mhether merely recitlng prayers without proper moti- vat10n is a Buddhist practice. lt may be no more useful than playing a tape recorder. Therefore, developing a positive 1 れ Ot1vat10n IS crucial in this context. The whole emphasis of our spiritual practice should be di- rected to creating positive and healthy thoughts and actlons. When 、 prepare a meal, we need to start 、 the maJOr ingredients like rice, flour, and vegetables. Spices and salt are added later to lend flavor. Similarly, when the maJor objective ofDharma practice has been fulfilled by creating a positive and healthy mental atti- tude, Other practices, like prayers, visualization, and meditation, alSO become meaningful. 1 religions are meant in principle to help human beings tO become better, 1 れ ore refined, and more cre- ative people. While for certain religions the principal practice IS [ 0 recite prayers and for Others it IS mainly physical penance, in Buddhism the crucial practice is understood tO be transforming and improving the mind. This can be viewed in another way. Compared tO physical and verbal activities, mental activity iS M 0 T I V E A N D A S P ー R AT 1 0 N

think about the sufferings OfOther sentient beings and generate an lntention tO take on those sufferings. And when メ ou think about your positive qualities, you should try tO give or share them with Other sentlent beings ・ Without such a pure aItruiSt1C motlvation you might pursue the practice of giving and taking as a kind of daily practice and come to think of it as a source of your own benefit. If you do thiS' your prac- tice will not be successful. On the other hand, if you think about helping other sentient beings and take on their suffering, whatever hardships you encounter will make your practice 1 れ ore effective. Taking on the suf- ferings OfOther sentient beings means 、 should think Of taking on their self-centered attitudes their sick- nesses, and the causes Of their sickness. You receive all these sufferings at the core Ofyour heart. Similarly, when you see a blind person or someone 、 MhO has lOSt a limb, at least visualize giving that person one Ofyour own eyes or one Ofyour limbs. DOing this meditation srncerely will definitely reduce your self- centered attitude and enhance your practice Of giving and taking ・ The text says: Giving and taking should be practiced alternately And you should begin by taking from yourself• ln order tO familiarize your mind 、 the practice of taking on suffering graduallY' you should start with T H を AV ′ K E N I N G M I N D

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