I D E N T I F Y I N G T H E S C O p を O F S U F F E R 1 N G change. N'Vhen a situation switches 仔 01 れ pleasure to parn, reflect on the fact that the deeper nature of the original pleasure reveals itself Attachment to such supe rficial pleasures will only bring more paln. ◆ Reflect on ho , you are caught in a perva- sive process Of conditioning that, rather than being under your control, is under the influence Of karma afflictive emotions. 3. Gradually develop a deeper, more realistic view of the bOdy by considering its constituents—skin, blood, flesh, bone, and so forth. 4. Analyze your li closely If you do, you will eventu- ally find it difficult to misuse your life by becoming an automaton or by seeking money as the path tO happiness. 5. Adopt a positive attitude ⅲ the face of difficulty lmagine that by undergoing a difficult situatioå With grace you are 引 SO preventing worse conse- quences from karmas that you would otherwise have tO experience in the future. Take upon youf- 記圧 the burden of everyone's suffering of that 可 p を

〇 V E RV I E 嶬ー 0 F T H E PA T H T 0 E N L I G H T を N M E N T 3. Gradually develop 2 realistic view of the body through examining its constituents—skin, b100d flesh, bone, and so forth. 4. Analyze your li closely You will eventually find it difficult to misuse it by becoming machinelike or by merely seeking money as a surrogate for happi- ness. 5. Adopt a positive attitude in the face of difficulty lmagine that by undergoing a difficult situation you are 引 SO undermining worse consequences from Other karmas that you , ould otherwise have tO experience in the future. AS a mental exercise, take upon yourself the burden of everyone's suffering of that type. 6. Evaluate the possible negative and positive effects of feelings such as lust, anger, jealousy, and hatred. \Vhen it becomes obvious that their effects are harmful you will have arrived at the conclusion that there are no positive results 0 〔 say, anger. Analyze more and more, and gradually your convic- tion 引 1 strengthen, repeated reflection on the dis- advantages Of anger Ⅱ cause you tO realize that it is senseless, and even pathetic. This decision 引 1 cause your anger gradually t0 diminish. 7 Having recognized the scope of suffering, research its 2 15

E X T E N D I N G H [ L p through many difficult experiences, including losing my country tO Chinese Communist invaders and trying tO re-establish our culture in neighboring countries. Yet I regard these difficult periods as among the most impor- tant times in my li . Through them, I have gained many new experiences and learned many new ideas¯ they 1 れ ade 1 れ e 1 れ ore realistic. when I は s young and living high above the city of Lhasa ⅲ the Potala Palace, I frequently looked at the li of the city through a tele- scope. I also learned a 10t from the gossip 0f the sweepers in the palace. They were like my newspaper, relating what the Regent was doing, and what corrup- tion and scandals were going on. I was always happy t0 listen, and they were proud to be telling the Dalai Lama about what was happening ⅲ the streets. The harsh events that unfolded after the invasion ⅲ 1950 forced 1 れ e tO become directly involved in issues that otherwise would have been kept at a distance. As a result I have C01 れ e tO prefer a Of committed SOCial action in this world of suffering. The most difficult time for me was after the Chinese had invaded. I was trying tO satisfy the invaders SO that the situation would not worsen. when a small delega- tion Of Tibetan OffiCials signed a seventeen-point agree- 77

I D E N T I F Y I N G T H S C 0 P 石 0 F S U F F R I N G pleasure, thinking, "Oh, now this is a very good meal! I am really pleased. " But that beautiful food gradually passes through my body, and finally goes into the toilet in a form nobody regards as beautiful. This stuff that people regard as very dirty actually is made in this human body ln a way, making St001 is a principal func- tion ofour bodies! Eating, working, and making money are meaningless in themselves. However, even a small act Of compassion grants meaning and purpose tO lives. P E RS I S T E N C E A N D l-l O ? Analyze. Think, think, think. when you do, you will recognize that our ordinary way Of li is almost mean- ingless. Do not be discouraged. lt would be very foolish tO give up now. On those occasions when you most hopeless, you must make a powerful effort. み are so accustomed tO faulty states Of mind that it is difficult tO change with just a little practice. Just a drop of some- thing sweet cannot change a taste that is po ℃ r 丘 llly bitter. We must persist in the face offailure. ln difficult personal circumstances the best recourse 3 7

6 Aspiring to Enlightenment WHY SEEKENLIGHTENMENT? Compassion is the key to achieving a deeper level of morality, yet how can we help others when we our- selves are beset by wrong attitudes? Without being in a better position ourselves, it is difficult for us tO help Others on the large scale we have been discussing. For example, if you are going to help people who are illit- erate, you have to be educated. Similarly, t0 help so many sentient beings ℃ must achieve Buddhahood, since a Buddha has a11 the qualities necessary t0 help them—knowledge of all the techniques for spiritual development and clairvoyant knowledge of their emo- 95

I N T R 0 D U C T 1 0 N li 危 Therefore, knowing that you and I are of similar mind and heart, I share them with you. When I was only fifteen, the Chinese Communists invaded eastern Tibet, and within a year the Tibetan government decided that I should direct Tibet's affairs Of state. lt was a difficult periOd as we watched our freedoms being eroded, and in 1959 1 was forced t0 escape from the capital under cover 0f night. ln exile in lndia, we faced daily problems ranging from our need tO adjust tO the vastly different climate tO our need tO re-establish cultural institutions. My spir- itual practice gave 1 れ e an outlook that made it pos- sible to keep searching for solutions without losing sight of the fact that we are all humans led astray by wrong ideas and united by common bonds, ready for lmprovement. This has taught me that the perspectives of compas- sion, calm, and insight are essential to daily li and must be cultivated in daily practice. Trouble is bound t0 come, SO cultivating the right attitude is crucial. Anger 13

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

P R A C T I C I N G 、 1 0 R A L I T Y Now, not only do you not harm others, but you carry more responsibility for helping them. Not harming Others iS a defensive practice, whereas the 1 れ ove tO help Others iS proactive. Buddha teaches three stages of morality: the morality of individual liberation, the morality of concern for others, and the morality of Tantra. Helping others is the Great Vehicle teaching, the heart of the second stage, or Bodhisattva morality lt is also the focus of this chapter. THE VALUE OF DIFFICULT CIRCUMSTANCES IO " can you cultivate this Othe r- concerned attitude ~ The mam approach for orienting yourself toward caring is tO consider your lmportance relative tO Others. A practice that traveled 伝 om lndia to Tibet involves first finding common ground with others (equalizing) and then replacing your self-centeredness with other-centeredness. The lndian scholar-yogi Shantideva explains this practice of equalizing and switching self and other thoroughly in his A Gu 読ビ Bo 朋加 4 Ⅵ研 L 噬 and many Tibetans have written commentaries on hiS text.

P R A C T I C I N G 、 4 0 R A L 1 T y the exact opposite of the truth; it misapprehends what is actually SO. There are many levels Of misperception, as in failing tO understand what to adopt in practice and what to discard in daily behavior, but here we are talking about the ignorance at the root of all suffering. This is the notion that sentient beings and other phe- nomena exist inherently, in and Of themselves. I ⅱⅡ discuss this difficult topic later in Chapters Eight, Nine, and n. CO れ地川朝 4 イ Kar 川の All pleasure and pain depend on karmas, or former actions that have created predispositions in the mind. Karmas can divided intO VirttIOLIS nonvirtuous according to whether they produce pleasure or pam ⅲ the long run. For instance, if the effect of an action is to establish a new human life then that action is virtuous because its long-term effect is a good transmigration. Conversely, if the effect Of an action is to cause your rebirth as a hungry ghost, then that action is nonvir- tuous because its long-term effect is a bad transmigra- t10n. K. armas can 引 SO be divided intO those that etch the

I N T R 0 D U C T 1 0 N happiness and satisfaction. The second is through mental development, which yields inner happiness. However, these two approaches are not equally viable. External happiness cannot last long without its coun- terpart. If something iS lacking in your perspective— if something is missing in your heart—then despite the 1 OSt luxur10US surroundings, you cannot be happy However, if you have peace of mind, メ ou can find happiness even under the most difficult circum- stances. Material advancement alone sometimes SOlves one problem but creates another. For example, certam people may have acquired wealth, a good education, and high social standing, yet happiness eludes them. They take sleeping pills and drink t00 much alcohol. Something is missing, something still not satisfied, so these people take refuge in drugs or ⅲ a bottle. On the other hand, some people who have less money to worry about enJOY more peace. They sleep well at night. Despite being poor in a material sense, they are content and happy This shows the impact of a good mental attitude. Material develop- ment alone will not fully resolve the problem of humani ty's suffe ring. ln this book I offer you, the reader, valuable tech- 2