、 may not later remember certarn actl()ns 、 per— formed in the early part of our lives, they still retarn their potential. A single negative act iS not negative on at the time it iS done; later lt can propel us intO a miserable state Of existence, 、、 encounter un- ceasing suffering. If you think about this you will take more care. When you appreciate the drawbacks of killing, you willtry to avoid doing it. Even when you are bothered by a mosquito and you feel you have a reason to kill it, try to refrain from doing so. You may not be able to donate blood, but atleast refrain 丘 om shedding it. Of course, lt IS not that easy, as I kno 、伝 0n1 1 れ y 0 、 ex- perience. When the mosquito bites メ ou for the first time you may be patient with it. But the second time you become a little more agitated, and 、 it does it a third time you start to think of killing it. lt is important to think aboutthe faults of killing. Then if you have the opportunity to kill someone but refrain 伝 om doing so, you will really be practicing the virtue ofnot killing. lfyou say you are avoiding killing 、 vhen you are not actually in a position tO kill, it does not mean very much. A result of not killing is that in the future you will take a better rebirth, such as that of a human being. Your life will be long and you will have a natural dislike of killing and will avoid taking other beings' lives. ACtions not only give rise tO positive or negative experiences in this li but have a similar effect in future lives. If 、 examrne our present behavior and mental dis- position, 、 can easily conclude that 、 have engaged A ・ WA K E N I N G T H E M I N D , L I G H T 旧 N I N G T H E H E A R T

ways ofescaping them. Unless there is a sense ofpropri- ety and restramt on the part of individuals, it will be difficult [ 0 marntarn peace and tranquillity in society. A sense Of shame and consclence IS 1 れ ore effective than the threat of falling foul of the police and risking pun- ishment. If 、 have a spiritual practice that provokes a real transformation within the mind, 、、 not have tO depend on external forces. If there is control within individuals' minds, there will be discipline and peace throughout SOCiety. Therefore, we should try to avoid the ten un- wholesome deeds throughout our lives and atleast try to avoid engaging in them frequently. We should be es- pecially careful about killing. lfyou kill even a small in- sect 、 Mith great anger, attachment, or ignorance, it can serve to propel you into an unhappy rebirth. Even ifyou manage t0 be reborn a human being, you will tend to have a shortlife and to be inclined to kill again. ln this 、 you 、 constantly accumulate negative actiV1ties and SO 、 have negative experiences for many lives [ 0 come. You can see evidence Of thiS in small children 、 MhO, even when they are only ハ MO or three years, are very fond of killing insects. They have strong imprints left on their minds, resulting in this tendency to kill. ・、 are young we are more susceptible [ 0 re- calling our actlons and experiences 伝 0n1 previous lives, before they are overlaid by present experience. we gro 、 up these vivid experiences, 、 Mhether they are POS- ltive or negative, begin [ 0 decrease. Later, even though 、 may not have a ViVid memory Ofit, the force Ofour actions still lingers in the mind. Likewise, even though C R E AT I N G T H P R S P E C T I V E F 0 R P R A C T I C E

140 叩 p the way you would normally think ofyourself to others. The visualization of giving and taking should be done vrgorously SO that it will have some effect on our instinctively selfish attitude. Eventually we come to feel a strong aversion for our self-centeredness. once our love for others is strongly developed, we will sponta- neously ask ourselves what 、 dO for Others. Whether or not our 、 vorking for Other sentient beings actually brings them closer tO enlightenment, such a visualiza- tion really helps strengthen our compassion and love. This is done in coryunctlon with the process ofbreath- ing. As the text says, These two should be made to ride on the breath. As you exhale, visualize givmg your body, posses- SIOns, and virtues Of the three times (past, present, and future) tO sentient beings as limitless as space. lmagine that they obtain uncontaminated bliss. As you inhale, visualize taking the sufferings and faults of other sen- tient beings, as well as their causes, 1ntO the core Of your heart. lmagine thatthey become completely free from mlsery and its causes. If メ ou are able tO train ln this way, since the mind and breath will flow in the same directlon, メ ou ⅱⅡ overcome distraction and strengthen mindfulness. This will have a positive effect on your meditation. ・ What iS 1 れ ore , even the ordinary actlon Of breathing will become a factor in your work- ing for the welfare 0f other sentient beings. 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

once 、 have gained S01 れ e convrction that life as a free and fortunate human being IS rare and precious, we should reflect that it is not permanent. Although li as a human being has such potential, it is short- lived and does not last. According to the textual in- structlon, 、 should meditate here on three funda- mental topics: the certalnty Of death, the uncertainty of when it will occur, and that when death does take place, only the individual's spiritualrealization will be ofany help. These points can be easily understood and present no intellectual challenge. However, 、 must meditate on them over and over until 、 are deeply convinced. Everyone agrees that sooner or later we all have to die. So the certainty of death is not in question. Rich or poor, young or 01d , all must die one day. Death iS uniform and universal, and no one can either deny or defy this fact o 日飛 . ・ What fools us is the uncertainty of the time of death. Even though we know very well we have to die, we assume that it will be after some time. We all think that we are not going tO die soon, and 、 cling tO a false beliefthat death will not occur for years and years. This notion of a long and indefinite future stretching out ahead Of us deters us 伝 0n1 serrous spiritual en- deavor. The whole purpose of meditation on imper- manence and death is [ 0 move us [ 0 engage actively in sp iritual p ractlces. Let melay outsome general guidelines that can help tO make our spiritual practice productive and fruitful. Our spiritual pursult consrsts, as I have already ex- 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

100 individual. When you generate the awakening mind, you extend your care and concern to the well-being of everyone else. The aspiration to attain the fully awak- ened state of a Buddha for the sake of all sentient be- ings is a pure and powerful intention. a result, both others and ourselves will e 可 oy lasting peace and hap- p 1 neSS. lt is important tO be a 、 vare that disturbing emotlons and the obstructions tO complete kno 、 Mledge are but adventltlous stams on the mind. They are not intrrnsrc tO the nature Of the mind and therefore can be com- pletely removed. The import of this is that omm- SC1ence IS something 、 can achieve. Naturally, if 、 have achieved ommscrence, 、 are in the best position to help others. ln trying to be helpful, mere sincerity and dedication are not enough. lt iS essential tO under- stand each individual's interest and capaclty and men- tal disposition. Then our efforts to ん 16 Ⅱ sentient be- ings' welfare will be effective, and we will able to gradually lead them to Buddhahood. The awakening mind is the most supremely posi- tive thought. lt is worth employing every means and methOd tO generate it. Even in our ordinary everyday life, kindness and good-heartedness are highly valued. ThiS iS ObVious even in relation tO animals like dogs and cats. Kinder, more peaceful dogs attract a better response than those that are aggressive. The same ap- plies in human society. We all like to be around kind people. Their peaceful and relaxed nature is soothing and j 。 y ん 1. 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

Ofthe breeze in the trees inspires sentient beings tO en- gage in the practice 0fDharma. When you come to the practice of giving away your wealth and belongings imagine transforming them tOO 1ntO ObjectS tO satisfy Other sentient beings. ・ when they are received they will serve as conditions for sentient beings [ 0 gage in the practice of the Dharma. Next is the meditation on g1V1ng a 、 your vrrtues. UnIike the preuous round of offerings, g1Ving away ObjectS that you presently possess, メ ou can dedicate tO Others the virtue that you have created, are creating, and will create. You should recall the virtuous deeds of your body, speech, and mind, from simple things like a gift of 応 od to an animal up to the generation of the awakening mind, with joy 応 1 admiration. Visualize g1Ving them all tO sentient beings. lt is very important first tO generate great love and concern for Other sen- tient beings. contrary tO their desire for leisure and happiness, they are in pain and distress, oppressed by suffering and its causes. lmagine relieving all beings in all worlds of their misery by the gift of your virtues. Think that they each acquire the complete causes and conditions for awakening tO enlightenment. such meditation on generosity may not immedi- ately help Others in practical terms, but itS value iS not tO be underestimated. By means Of such we develop the courage to be truly generous. The signifi- cance oftraining our minds in g1V1ng in this 、 is that 、、 Mill release ourselves from the grip Of miserliness. At present we might not be able to work practically for T H E AWA K E N I N G M I N D

and wi Ⅱん 1. For too long we have been thoroughly under its power. lt has posed as our friend' support' and protector. 、 6 、 , if 、 are careful and JUdiCiOUS, we should develop the wisdom that understands that things do not exist they appeag that they lack this type of truth; this is called the wisdom of emptiness ・ By employing this weapon with sustained effort, we will have the chance to fight back againstthe disturb- lng emotlons. ln the course Ofour practice 、 need tO think about the advantages of cherishing others and the defects of self-centeredness. ln the long run the thought of con- cern for Others 、 prove superior, and our selfishness will appear in a poor light. lt all depends how serious and diligent we are. If we can prove ourselves by pur- suing the right path with concerted effortS' we can be certain that the disturbing emotlons can be removed. Buddhahood is the ultimate go 引 of our practice, and it 、 Mould be useful tO understand what thiS means. The Tibetan word for 砌依んど加 has ハ parts; the first refers tO purification and the second tO enrich- ment or fullness. ・ What 、 primarily have tO purify are the defects Of our minds. Such purification does not imply the momentary cessation Of these defects. lt in- dicates the deliberate act of applying antidotes and completely eliminating them. NOW the defects we are referring tO are the sources Of suffering: karma and the disturbing emotions as well as the imprints le 丘 by them. These defects can be removed only by applying appropriate antidotes. The 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

C H A P T E R 3 T H E M E D I TAT I O N S E S S I O N んどど 4 ゞ 0 〃ルど〃どどイ加 ac ク〃 z 〃〃 g イど D ん 4 4 〃イア ″ / 〃アなけ / 化 t り′アな″どワ 0 〃ど 、 MantS tO have happiness and tO avoid misery.. Hap- piness and misery arrse primarily due tO our 、 Of thinking. Of course, external factors and material re- sources also play a role. But because the mind is the source of happiness and suffering, Buddhist teachings include exhaustive means and methods for transform- ing our thoughts. If 、 traln our minds tO be virtuous and positive, our conduct will automatically become more pleasant and 、 vholesome. }40 、 vever, many of us kno 、 01 Ⅱ expenence that generating a wholesome mental attitude iS not a simple task. lt is like rolling a boulder up the hill or pushing a car that has run out of ん el. On the other hand, nega- tlV1t1es arlse spontaneously and as easily as 、 vater flO 、 M- ing downhill. Whatthis makes clear is that we have to 42

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

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