someone harasses us on the road or insults us in public, it is very possible we will become angry and aggressive ・ We might even retaliate on the spot. lfthat happens, 砠 the kindness, patience, and understanding we devel- oped in our meditation lnstantly vanish. Ofcourse, lt IS very easy tO be compassionate and altruistic 、 we are sitting comfortably on our seats, but the test Of the practice iS 、 we encounter a probler れ . For example, when we have the opportunity to fight and we refrain from fighting, that is Dharma practice. When we have the power to bully someone and we refrain from doing so, that is Dharma practice. SO, the real Dharma prac- t1Ce IS tO control ourselves in such circumstances. To make our spiritual practice stable and enduring, we must trarn conslstently.. A fair- 、 Meather practltroner has little hope of achieving his or her go 矼 lt is ex- tremely important tO practice the teachings day after day, month after month, and year after year. Anyone 、 MhO practices conslstently can develop spiritual realiza- t10ns. Since every impermanent phenomenon changes, one day our wild and rough minds will become disci- plined and wise, fully relaxed and peaceful. Such won- derful mental qualities can be developed simply by seeing the advantage Of virtuous thought and action and the drawbacks of delusion. Nevertheless, it is ⅵ that the practitioner learns the proper technique and method. ln the quest for spiritual realization, we do not have tO use brute force. When I 、 receiving teachings 伝 01 れ Khun-nu Lama, he to 旧 me a story 0f someone in Lhasa doing crrcumambulations. Someone else 、 meditating 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 A R T

Tibetans generally tend to have blind faith in anyone with the title oflama. On the other hand, they pay little attention tO people 、 MhO have achieved high realizations through constant practice and hardship but who do not have such a label. This is a bad habit. The person you take a spiritual master should be someone qualified. He or she should atleast be gentle and have tamed his or her own mind, because the very purpose of adopting someone as your spiritual master IS tO tame the mind. ThiS means that the spiritual master should be someone 、 MhO has achieved realizations through constant pracuce. lt is common knowledge that to achieve the desired results, it IS essential tO gather the conducive factors and eliminate obstacles.We plan in advance, 、 Mhether we are 、 MOrking on developments in science and technology or econom1CS or any Other area.When 、 fOllOW the steps we have laid out, 、 are 引 1 れ OSt certaln [ 0 achieve the re- sult we are aming r. Since the purpose of Dharma practice iS ultimately tO achieve enlightenment, we must be very careful how we plan and implement our course Of our action. Therefore, it IS very lmportant tO find a suitable and qualified spiritual teacher. Since the spiritual master plays a crucial role in our quest for realization, the Buddha has defined his or her qualifications at great length. TO summarlze a spiritual master S essential qualities: the person should be true to his or her practice and rich in knowledge of the Dharma. Therefore, it IS essential that 、 exanune a potential spiritual master before establishing a master- disciple relationship with that person. lt is absolutely T H E M E D I TAT 1 0 N S E S S 1 0 N

56 are regarded as the foundation ofthe path, while in the Geluk tradition, the practice of integration with the spiritual master is regarded as the very life of the path. the basis of 、 vhatever practice of integration with the spiritual master you decide tO dO, recite the seven-branch prayer. This includes paying respect, making offerings, openly admitting your misdeeds, re- J0icing at the qualities ofyourself and others, request- ing the Buddhas to teach, beseeching them no い 0 pass away, and dedicating the resultant merit to the welfare of all beings. Offer in visualization, a mandala, a sym- bOliC representatlon Of the entlre umverse. Seeking a qualified spiritual master is the first im- portant step in our spiritual li . ThiS iS 、 Mhat deter- nunes our future spiritual development and attarn- ments. SO, before accepting someone as your spiritual teacher, you must examine that person thoroughly.. ln Tibetan, we usually say, "Don't act like a dog finding a lump of meat. " The dog takes no time to think but selzes upon the meat and begins tO chew it. You should Observe the person first, not just choosing someone with a big title and wide influence. Such factors do not necessarily make someone a good Dharma teacher. A Dharma teacher is our guide on the spiritual path, and, therefore, such a master should practice 、 Mhat he or she preaches. Real guidance can be provided only from the master S O 、 experrence and not on the basis Of mere intellectual understanding. This is why seeking a qual- ified master iS explained as the root or foundation Of Dharma practlce. AV ′ A K E N I N G T H を M I N D , L I G H T E N I N G T H E H E A RT

The mind cannot be transformed by force, usrng knives and guns. lt may seem to be weak, having no C010r or shape, but it is actually tough and resilient. The 0n1 メ way to change it is by using the mind itself. For on the mind can distinguish between what is to be done and what is to be given up. This is how the darkness of ignorance can be dispelled. When the mind can see the temporary and ultimate benefits Of in V1rtue and the faults Of m1S- deeds, we will be able to act accordingly. "hen we Buddhists take refuge in the Three Jewels, we tend tO take refuge in someone else, the Buddha, and his qualities. Butthe actualrefuge is the Dharma Of true cessation and the true path that are tO be at- tained by ourselves in the future. ln order tO achieve these qualities ourselves, at present 、 take refuge in someone 、 MhO has already achieved the realization Of knowledge and elimination of negativity. seek knowledge from the Buddhas' experiences and ask them tO guide us and ShO 、 Mer upon us their blessings and protection. What is most important tO understand is that your own future IS in your 0 、 hands.. AS the Buddha has said, "I have shown you the path to nir- vana, but nirvana iS up tO メ ou. ln this context, blessing means lmprovrng our minds. When 、 ask someone to bless us, 、 are actually ask- ing that person tO help us lmprove our minds. There- fore, as religious practitloners the first and foremost thing we should remember practice iS tO diSCi- pline and transform my mind. '' Otherwise we might think that Dharma practice means performing rituals AV ′ 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

slight wrong toward you. H01ding a grudge and con- stantly hatching ill will toward them is improper. lt blocks your chances ofgenerating love and compassion ・ Don't make malicious banter. Do not argue with other people or use harmful 、 vords that strike at their hearts. lt is improper, as the teacher Che-ka-wa said, to constantly remind people of the good you have done, especially when they were not a 、 vare Ofit in the first place. Don'tlie in ambush. Do not nurse a grudge for some slight, walting for an opportunity t0 retaliate. This kind ofscheming atti- tude, 、 Ma1ting for the time tO strike and relishing the chance tO expose someone making a mistake, iS C01 れ - pletely contrary to the spirit ofmind training ・ Don't strike at the heart. Digging up others' mistakes and revealing them is like striking at the vital point. This is the way to cause such suffering that the victim takes his or her own li . lt iS said that those 、 VhO revel in disclosing Others' faults have not a scent Of the practitioner about [ れ . Don't put the load of a horse on a pony ・ When you are unable to ん 16 Ⅱ your responsibilities, you should not pass the burden to someone less able to 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

20 the Buddha. lt iS not just faith that gives rise tO 、 von- derfulresults, but paying attention to the right causes. Let us exanune one particular instance. The Buddha has instructed us tO practice patience SO that 、 will be reborn beautiful people. The indications are obvi- ous. When a person is angry, his red eyes bulge and his face is disgusting, whether or not he usually has a nice face. Nobody 、 MantS tO be around someone 、 MhO iS angry, whereas 、 someone smiles, 、 are attracted, even if it iS a stranger. The fundamentals of the Buddha's teaching con- cern observing the la 、 Of cause and effect and practic- ing the Four Noble Truths. Therefore, those who de- sire happiness, prosperity, and ultimately liberation need tO adhere tO these fundamentals. If 、、 Mant POSi- tive results, 、 must attend tO their proper causes.This can be simply illustrated as Ⅱ ows. When we want to lmprove our financial circumstances, lt 、 be stu- pid to hold onto our capital and hide it under our belts. lt 、 not increase by itself; 、 have tO lnvest it. ThiS means that initially we have to part with our money. We can, therefore, understand the Buddha's logic when he says that it is important tO practlce gen- erosity if 、、 vant tO become 、 Mealthy in future lives. From examples like this, 、 can infer that 、 can trust the words ofthe Buddha. What he taught out of his own experience and kno 、 MIedge iS relevant and useful for each of us. AWA K N I N G T H M I N D , L I G H T E N I N G T H E H E A T

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

Even at the best Of times there is no guarantee that 、 will not die tomorro 、 M. ・ We may believe that because someone is in perfect health, she will not die for a long time.We may think that because someone else is 、 and ill, he will die soon. But these are mere assump- t10ns. There are SO causes and conditions for dying that we do not know when death will strike. You may think that, in the event of an earthquake, you have a very solid house. You may think that, if a fire breaks out, your feet are swift and you will be able to run away. Still, we do not have any guarantee that we can protect ourselves against every eventuality. There- fore, we should take every precaution and prepare to face this unkno 、 sltuation. We can be sure that our deaths 、 come; 、 are unsure When. Finally, at the time of death, nothing can help ex- cept your Dharma practice. When you die, you have to go alone, leaving everything behind. You may have many wonderful friends and relatives, but at that time none Of them can help you. ・ Whoever is dearest tO you is absolutely helpless. You may be rich, but wealth can- not help you at the time of death. You cannot take a single penny with you. lnstead, it is more likely to be a cause Of 、 vorry.. Your best friend cannot accompany you tO your next life. Even a spiritual master cannot take his or her most devoted disciples tO the next world. Every one of us has to go alone, propelled by the force ofour karma. I Often reflect on my own situation the Dalai Lama. I am sure there are people 、 MhO are prepared tO C R 見 AT I N G T H E P E R S P E C T I V 見 F 0 R P RA C T I C E

Don't speak of others' faults, Don [ concern yourself 、 vith others' business. You should neither find fault with others, human beings or Other 、 vise, nor unkindly proclaim them in public. Give up every hope of reward. We engage mind training 、 vith the intention Of benefiting all other sentient beings, not wishing to lead a healthy life or enjoy better material facilities. Our primary aim is the attainment of Buddhahood for the benefit all sentient beings. Avoid poisonous od. Although delicious od is meantto promote good health, when mixed with poison it can kill us. Simi- larly, by listening to, thinking about, and meditating on the Dharma, 、 are meant tO attain the qualities Of a Buddha. ト10 、 Mever, contaminating the practice and teaching Of the instructlon 、 Mith 、 vorldly concerns and the misconception ofselfand a self-centered attitude is like murdering our chances Of attaining liberation or the fully awakened state of a Buddha. Don't marntain misplaced loyalty. Maintarning inverted 10Y refers to allowing your good behavior tO lapse 、 someone COmmItS some 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

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