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

P RA C 丁 I C I N G 、 4 0 R A L I T Y But, in brief, the fact that defilements such as afflictive emotions can be extinguished at all iS due tO the mind not being impure by nature. lt has a pure essence. Defilements are purified through meditation on the true nature both of the mind and of all other things. Extinguishing these defilements is the third noble truth ofcessation—a state beyond suffering and its causes. THE FOURTH NOBLE TRUTH: TRUE PATH S True paths refer tO three ways Of training that are the principal topics 0f this book—morality, concentrated meditation, and wisdom. Spiritual practice along these pathS leadS tO true cessations, culminating in mrvana and eventually Buddhahood. Fr01 れ beginningless time ℃ have had a valid aware- ness, or consciousness, Of "I. '' ThiS "I," self, natu¯ rally and innately wants happiness and does not want

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

P R A C T I C I N G 、 4 0 R A L I T 丁 move beyond the repeated round of birth, aging, sickness, and death, which Buddhists call cyclic exis- tence or samsara ◆ The morality of concern for others—called the morality 0f B0dhisattvas (beings primarily con- cerned with helping others) —is mainly practiced by restraining the mind 伝 om falling into selfish- ness. For those practicing Bodhisattva morality, the essential point is tO refrain from self-cherishing, but also to refrain from ill deeds of body and speech. ◆ The morality of Tantra centers around special tech- niques for imagining a fully developed state of body and mind effectively helping others. lt provides a way tO restraln and thus transcend our limited perception Of our bOdies and minds SO that ℃ may perceive our- selves shining With れ and compassion. MORALITY OF INDIVIDUAL LIBERATION practicing the morality Of individual liberation requires the self-awareness needed to refrain 伝 om physical and verbal actions that bring harm tO Others. ThiS means

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

P R A C T I C I N G M 0 R A L I T Y tions, interests, dispositions, and SO forth. \'Vhen you are moved through the practice of compassion to feel concern for others, it iS time for new values tO take root. prepare the ground of our mind for these new values by engaging in the ritual for aspiring to enlightenment. You are already equipped with the basic qualities needed tO attain complete enlightenment—the luminous and cognitive nature Of your mind. Therefore, focus on the thought, "I will attain unsurpassed perfect enlighten- ment for the sake Of sentient beings throughout limitless space. " Nurture this intention until it is strong. The ritual for aspiring tO altruistic enlightenment is very helpful in this process. SEVEN MERITORIOUS PRACTICES This ritual, which should become part of your daily meditation, begins with seven steps followed by a spe- CiaI offering. practices increase your force Of merit, which in turn leads メ ou more surely to transfor- mation. Through these forms Of devotion you will intensify your commitment tO compassion; as YOtt see

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

TH B A S I C S up his royal position, cut his own hair, left his family, and t00 on the 川 0 川″ Of a monastic, adopting a system of ethical behavior. ◆ For the next six years he engaged in ascetic medita- tion for the sake Of achieving CO れ c 印比 4 d 川 e 市地行 0 ル ◆ Then, under the Bodhi tree in Bodh Gaya, he prac- ticed special techniques for developing w 0 川 , and achieved enlightenment. He went on tO teach for forty-five years, and at age eighty-one, he died. ln the Buddha's li story we see the three stages of prac- tice: mor 引 i り , comes first, then concentrated meditation, and then wisdom. And we see that the path takes time. GRADUAL CHANGE Developing the mind depends upon a great many internal causes and conditions, much like a space station depends on the work Of generations Of scientists 市 0 have analyzed and tested even its smallest components. Neither a space station nor an enlightened mind can be realized in a day. Similarly, spiritual qualities must be constructed through a great variety Of 、 vays. However, 2 0

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

I N T R 0 D U C T 1 0 N Of course, national leaders have a special responsi- bility in this area, but every individual must also take the initiative, regardless of religious belief Just by being human, by seeking to gain happiness and avoid suf- fering, you are a citizen 0f this planet. We all are responsible for creating a better future. TO achieve a friendly attitude, a warm heart, respect for the rights Of others, and concern for their welfare you must train the mind. ln this book I will present a series Of practices drawn from Tibetan tradi- tions that will be helpful in accomplishing these aims. The essential objective of daily practice is tO cultivate an attitude Of compassion and calm—a state Of mind particularly crucial in human society tOday for its power tO yield true harmony among nations, races, and people fror れ diverse religious, political, and economic systems. CREATING HARMONY The harmony and friendship that we need in our families, nations, and the world can be achieved only through compassion and kindness. By helping one 1 0

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

F O C U S I N G T H E M I N D leave it with 2 dull mind, you Jeopardize the form that your next life will take. On the other hand, even if you committed S01 れ e regrettable deeds in your lifetime, when the 日 n 引 day comes, ifyou are prepared and deter- mined tO use that occasion tO the fullest, your next rebirth will definitely be good. Therefore, strive to train the mind to be fresh, alert, and sharp. OTHERTECHNIQUES FORACHIEVING MENTAL CALM ln difficult situations it is easy tO become emotionally worked up. Buddhism offers many techniques for relieving stress and finding calm in the trying situations we face every day These techniques vary according to the situation and the person. lt is particularly effective tO use the po ℃ r Of analytical meditation tO address problems directly, rather than trying to avoid them. Here are some examples Of this technique. ◆ when you are confronted with trouble, dO whatever YOt1 can tO overcome it, btlt if it iS msurmountable then reflect on the fact that this trouble is due tO 131

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

RELIGION As human beings, we 浦 share the desire for happiness and meaning our lives. According to His Holiness the Dalai Lama, the ability to find true fulfillment lies within each ofus.ln this very special book the spiritual 田 temporalleader 0 「 Tibet Nobel peace prize winnen 田 bestselling author helps readers embark upon the path tO enlightenment with ユ stunning illumination ofhis timeless WiSdom and an easy-access reference for daily practice. HOW Practice The Way to 2 MeaningfuI ⅱ応 Divided into 靆 series of distinct steps that will lead spil ・ itual seekers toward enlightenment, H()W れ ) practice is 靆 constant companion in the quest tO practice morality, meditation and wisdom. This accessible book will guide you toward opening your heal ・ t refraining from doing harm, and maintaining mental tranqtlility as the Dalai Lama shows you how to overcome everyday obstacles, from feelings of anger and mistrust to jealousy 、 insectlrity, and counterproductive thinking. lmbued with His Holiness s vivacious spirit and playftllness, 日 ( ) 川な ) p は / offers sage and practical insight intO the human psyche and into the deepest aspirations that bind us 浦 together. Cover design by Rod Hernandez Cover p ト ot 「 ap ト◎ Doane G 「 0 ッ / Co 「 bis sygma Register at WWW. simonsays.com f0 「 n10 「 e information on this and other great books. AT R ー A B 0 0 K 5 $ 14. U. S ノ $ 16. Can. ISBN—I ろ : 978 ー 0 ー 7454 ー 55 ろ 6 ー 5 ISBN—IO: 0 ー 74 ろ 4 ー 5336 ー 0 5 1 4 0 0 9 780745 455565

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

E XA M I N I N G H O ー B E I N G S A N D TH I N G S E X I S T appearance and reality Through meditation you have identified both the false mode of appearance and the false mode ofapprehension. Let us return tO the central point: A11 Of us have a sense of 。。 I" but we need to realize that it is only designated in dependence upon mind and body The selflessness that Buddhists speak of refers to the absence of a self that is permanent, partless, and independent, or, more subtly, it can refer tO the absence Of inherent existence Of any phenomenon. However, Buddhists d0 value the exis- tence Of a self that changes 01n moment tO 1 れ 01 れ ent , designated in dependence upon the continuum Of mind and body. AII of us validly have this sense of"l. " When Buddhists speak of the doctrine of selflessness, we are not referring tO the nonexistence Of this self With this "I," a11 of us rightfully want happiness and do not want suffering. lt iS When ℃ exaggerate our sense Of our- selves and Other phenomena tO mean something in- herently existent that ℃ get drawn intO many, many problems. 14 9

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

F O C U S ー N G T H E M I N D nose but do not address the topic of how deep to breathe. other texts explain how tO imagine the movement Of breath in specific areas in the bOdy. ln one type 0f breathing exercise, you pull up the 10 ℃ r airs, or energies, and press down the upper energies, holding them as if in a vessel just below the navel. ◆ Your body, feelings, mind, or phenomena such as lmpermanence. These meditations are called estab- lishments through mindfulness. ◆ The first letter of your name on a disc of light out- side or inside your body. ◆ ln Thailand practitioners Often meditate within applying mindfulness t0 whatever they do. While walking they are mindful of putting the right 応 ot forward, then the left, then the right ◆ ln general a good object of meditation for a Buddhist is an image of the body of Shakyamuni Buddha; for a Christian it could be an image of Jesus. Gaze at it SO that it appears tO your mind internally when メ ou close your eyes. Meditate on the figure at eye level, not t00 high or 10W at a dis- tance Of about four or five feet. 123

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

A S P I R I N G T O E N L I G H T N M E N T below, they all involve paying devotion to those special beings WhO teach compassion. 1. Ho 川寒巳 lmagine Shakyamuni Buddha surrounded by innumerable Bodhisattvas, filling the sky in front of you, and pay homage with your body, speech, and mind. put your palms together, and feel intensely that you are respectfully taking refuge in the Buddhas and B0dhisattvas. Say out loud, "Homage to Shakyamuni Buddha and the Bodhisattvas. ' 2. Q 広げ g. spread out offerings, such as fruit or incense. lmagine everything that might be suitable to be offered—whether you own it or not—including your bOdy, your resources, and your O は 1 Virtue. Then imagine Offering these in their entirety tO the B uddhas and B odhisattvas. 3. Disclosing 覦 6 ム We have all been responsible for countless ill deeds of body, speech, and mind motivated by the desire to d0 harm. ln the spirit of full disclosure, develop a sense of regret for having done them, as if through those actions you had eaten POison. Generate, t00 , an intention tO abstain from these actions in the future as if tO