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1. How to Practice: The Way to a Meaningful Life

〇 V E RV I W 0 F 丁 H モ PAT H T O E N L I G H T モ N M E N T reasoning" that if phenomena were not established in this way, they could not function. This kind of misconception, polluted by an invalid system 0f tenets, is called artificial, or intellectually acquired. Even if yotl have acquired no new predispositions through wrong conceptual thinking in this lifetime, everyone has in their mental continuum predisposi- tions established by adhering tO wrong views in former lifetimes. By contrast, innate faulty states Of mind have existed in 1 sentient beings—from insects tO humans—since beginningless time, and operate Of their own accord without depending on faulty scripture and reasoning. 4. lntellectually acquired, or artificial, obstructions are removed through the path Of seeing, whereas innate obstructions are more difficult tO overcome (because you have been conditioned t0 these faulty states of mind since beginningless time). They must be removed by continued meditation on the meaning Of emptiness. Because such meditation must take place repeatedly over a long period 0f time, this phase of the path is called the 研肌 0 れ . lndeed, メ ou have meditated on emptiness 205

2. How to Practice: The Way to a Meaningful Life

P RA C T I C I N G W I S D O M ln 1 れ y own experience it is easier to understand that because things are dependent-arisings they are empty of inherent existence than it is tO understand that because things are empty, they must be dependent-arisings. Although intellectually I know the latter very well, experience on the level of feeling is more difficult. Nowadays I Often reflect on a statement in NagarJuna s 2 c / 0 G la れ法 A person IS not earth, not water, NOt fire, not 、ⅵれ d , not space, NOt consciousness, and not all of them. What person is there other than these? First he considers whether the physical elements of the body—earth (hard things) , water (fluids) , fire (heat) , wind (air) , and space (the empty spaces such as the gullet) —could be the self Next he examines con- sciousness. Then he considers whether the collection Of all of these could be the self. Finally, he rhetorically asks whether the self could be other than these. ln none of these ways can the self be found. Then Nagarjuna does not immediately draw the conclusion that the self is not real. Rather, right after 1 6 6

3. How to Practice: The Way to a Meaningful Life

S T E p S A L O N G T H E \VA y lated merit and purified ill deeds, it is difficult to gam realization just 伝 01 れ trying to meditate. Therefore it is important tO work through each Of the prerequisites. Engagement in the prerequisites is not just a matter of filling some sort of count, or even of completing retreat for three years and three phases Of the n100n (as some might imagine 伝 om the fact that many retreats take this 10n , or for any other period of time. lnstead, you must accumulate merit and purify obstructions until certain realizations are generated. You may spend your entire lifetime doing so, with the go 引 of improving future lives. Sometimes, because of a lack of knowledge, people who perform long retreats end up with consider- able pride about the mere fact that they finished the retreat. The increase in pride yields an lncrease ln anger, jealousy, and competitiveness. The same can happen with mere book knowledge of doctrine. lt is not easy; afflictive emotions are tricky Practice is not something you do for a couple of weeks or a couple of years. lt takes place over many li ー tlmes, for eons and eons. 、 , 人 S ℃ have seen, some texts say enlightenment is achieved after accumulating the collections Of merit and wisdom for three periods of countless great eons. If you consider this statement 2 1 0

4. How to Practice: The Way to a Meaningful Life

D I S C O V E R I N G H O 嶬ー TR 0 U B L E S TA R T S A N D S T O p S sation Of the outer breath does not mean that con- sciousness has left the body.) The flickering light is followed by the appearance of a steady flame. The final four phases of dying involve the dissolu- tion Of grosser levels Of consciousness intO subtler. ThiS happens When the WindS, or inner energies, that serve as the mounts Of consciousness dissolve. Think Of con- sciousness as mounted on energy like a rider on a horse. ln preparation for the next phase, the energies that served as the mounts Of the many types Of conceptual consciousnesses dissolve, shifting the basis Of conscious- ness fror れ grosser tO subtler levels Of energy. These nat- urally occur in four phases: 5. Your mind itself turns intO an omnipresent, huge, vivid white vastness. lt is described as a clear sky filled with moonlight—not the moon shining in empty space but that space filled with white light. Conceptual thought has vanished, and nothing appears except this vivid whiteness, which iS your consciousness. However, a subtle sense Of and object remains, so the state is slightly dualistic. 6. Your mind turns intO a red or orange vastness, more

5. How to Practice: The Way to a Meaningful Life

I N T R 0 D U C T 1 0 N another, 、 Mith concern and respect, ℃ can SOlve many problems easily. Harmony cannot thrive in a climate of mistrust, cheating, bullying and mean-spirited com- petition. Success through intimidation and violence is temporary at best; its trifling gains only create new problems. This is why just a couple of decades after the enormous human tragedy of the First World War, the Second WorId War was fought, and millions more people were killed. If we examine our long history of hatred and anger, 、 see the Obvious need tO find a better way. み can only solve our problems through truly peaceful means—not Just peaceful words but a peaceful mind and heart. ln this way we will have a better world. ls this possible? Fighting, cheating, and bullying have trapped us in our present situation; now we need traming in new practices tO find a は y out. lt may seem impractical and idealistic, but ℃ have no alternative tO compasslon, recognizing human value and the oneness of humanity: This is the only way to achieve lasting hap- pmess. I travel 伝 om country tO country with this sense Of oneness. I have trained my mind for decades, so when I meet people from different cultures there are no bar-

6. How to Practice: The Way to a Meaningful Life

P RA C T I C I N G 从ー I S D O M but they believe in a self that is permanent, changeless, and unitary. Although Buddhist schools accept rebirth, they hold that there is no such solid self. For Buddhists, the 1 れ aln topic Of the tralning in wisdom is emptiness, or selflessness, WhiCh means the absence Of a perma- nent, unitary, and independent self or, more subtly, the absence Of inherent eXIStence either in liVing beings or in Other phenomena. Two 行町伝 TO understand selflessness, ou need to understand that everything that exists is contained in tWO groups called the two truths: conventional and ultimate. The phe- nomena that we see and Observe around us can go れ good to bad, or bad to good, depending on various causes and conditions. Many phenomena cannot be said to be inherently good or bad; they are better or worse, t 引 1 or short, beautiful or ugly, only by comparison, not by 、 way Of their 0 、 nature. Their value is relative. Fror れ this you can see that there is a discrepancy between the way things appear and how they actually are. For instance, something may—in terms Of hOW it appears— 100k good, but, due tO its inner nature being different, it 14 2

7. How to Practice: The Way to a Meaningful Life

F 0 C U S I N G T H M I N D of meditation fades and is lost. ln subtle 1 i the object is not lost, but the clarity of the object and of the mind diminish a little because the mind's intensity has weakened; the mind is a little t00 100Se. The mind might stay quite clearly on the object of meditation, but without true alertness; this state is often mistaken for proper meditation. your mind is t00 intense, and メ ou experience excitement, you need tO loosen it, like loosening the strings of a guitar a bit. Similarly, when you have 1 i your mind iS not intense enough, SO YOLI need tO increase its intensity by making it a little more taut, like tightening the strings. A. S you see, the mind needs tO be tuned like a fine stringed instrument. 石れイお 5 4 れ d I れ 0 平 e は / 0 れ The force behind developing concentrated meditation is mindfulness, which is the ability to stay with an object, not 引 10M ng distraction. You exercise 1 れ ind 丘 11 ー ness by putting your mind back on its object of medita- tion every time it falters, which will happen agaln and again. When you become skilled in malntaming mind- fulness on the object, メ ou need to use introspection. As 1 2 5

8. How to Practice: The Way to a Meaningful Life

P R A C T I C I N G M O R A L I T ) - 0f your own pleasure. lt would be far more reasonable tO dedicate yourself to their service. When you consider the situation this はメ it becomes very clear. No matter how important you may be, you are only a single person. You have the same right to be happy as everyone else, but the difference iS that you are one, and they are many To lose the happiness of a single person is important, but not SO important as lOSing the happiness 0f many other beings. From this perspective メ ou can cultivate compassion, love, and respect for Others. ln a sense, 引 1 human beings belong to a single family need tO embrace the oneness of humanity and show concern for everyone—not JLlSt 川ア family or 川ア country or 川ア continent. 、、み must ShOW concern for every being, not Just the few who resemble us. Differences of reli- gion, ideology, race, economic system, SOCial system, and government are 引 1 secondary. BeingWisely 翫ん Put Others first; you yourself C01 れ e next. This works even fror れ a selfish viewpoint. Let me explain hO " this is possible. You want happiness and dO not want suf- fering, and ifyou show other people kindness, love, and

9. How to Practice: The Way to a Meaningful Life

P R A C T I C I N G M O R A L I T Y faith, so when they are faced with such evidence, they try t0 keep quiet about it. ln lndia, t00 , qulte a number of practitioners have remained in this state, sometimes for a few days and in one case for around seventeen days. When a person is abiding in the state of clear light, if the energy that supports this deep level of mind begins to fluctuate, at that point consciousness finally leaves the body, and the body or head shifts slightly There are 1 れ an メ opportunities for further investiga- tion intO the various stages Of death. Modern science has done a great deal Of research on energy waves, the human brain, and its functions. Scientists and Buddhists share a common interest in this area, and I believe 、 should work together to probe the relationship between the mind and its inner energies, and between the brain and consciousness. Buddhist explanations can contribute tO scientific research, and Vice versa. ThiS kind Of coopera- tion is already underway, and more would be helpful. lntermediate State A11 beings who are to be reborn as humans pass through an intermediate state between this lifetime and the next. ln this intermediate state your bOdy takes on a 54

10. How to Practice: The Way to a Meaningful Life

O V RV I を嶬ー O F T H を PAT H T O E N L I G H T [ N M N T 3. ln front of you to the le 丘 , imagine a group of poor people, suffering beings who are unrelated t0 you, neither friend nor enemy. 4. Observe these tWO sides 伝 om your calm vantage point. Now think, "B0th want happiness. B0th want t0 get rid 0f suffering. B0th have the right t0 accomplish these go 引 s. " 5. Consider this: Just as usually we are willing t0 make temporary sacrifices for a greater long-term good so the benefit of the larger number of suffering beings tO your le is much more important than this single egotistical person on your right. NOtice your mind naturally turning t0 the side 0f the greater number 0f people. perform the ritual for the aspiration to enlightenment. First take the seven preliminary steps: 1. Make 川 to Shakyamuni Buddha surrounded by innumerable Bodhisattvas, whom you imagine filling the sky in front ofyou. 2. Offer all wonderful things—whether you own them or not—including your bOdy, your resources, and your 0 rn virtue, tO the Buddhas and Bodhisattvas. 2 1 7