A N O P E N H E A RT THE SEVENFOLD CAUSE-AND-EFFECT METHOD lfwe have been reborn time after time, lt IS evident that 、 Me have needed many mothers to give birth to us. lt should be mentioned that our births have not been limited [ 0 the planet Earth. According to the Buddhist view, we have been going through the cycle of 1 飛 and death for far longer than our planet has existed. Our past lives are there- fore infinite, as are the beings 、 MhO have grven birth tO us. Thus, the first cause bringing about bodhicitta is the recog- nition that all beings have been our mother. The love and kindness shown us by our mother in this 1 飛 would be difficult to repay. She endured many sleepless nights to care for us when we were helpless infants. She fed us and would have willingly sacrificed everything, including her own life, to spare ours. we contemplate her example of devoted love, we should consider that each and every being throughout existence has treated us this way. Each dog, cat, fish, 明 and human being has atsome point in the begin- ningless past been our mother and shO 、 us overwhelming love and kindness. Such a thought should bring about our appreciation. This is the second cause OfbOdhicitta. 12 0

the beings in celestial worlds, then those ofthe human 、 vorld. Continue the meditation by taklng on the mis- ery with its causes of those in the animal, the hungry spirit, and hell worlds. There are no rigid rules with re- gard to the object ofyour meditation. You are at liberty tO vary it according tO your taste and spiritual develop- ment. At times you can visualize taking on the miserres and their causes ofthe beings in all the realms of exis- tence ln one meditation seSS1011. 、 , t Other times you may like tO meditate on taking on the sufferings Ofone specific world for weeks and months. You can also imagine taking on the sufferings 0f beings who have entered the spiritual path. Even bodhisattvas who have attained the tenth spirituallevel have imprints of the misconception Of self still tO be removed. Of course, the Buddhas have no sufferings to be taken on. Nor is there anything you can take on 伝 om your spiritual master. ln any case, the purpose Of the entlre meditation is tO reduce and eliminate the self-centered attitude and promote and enhance your thoughts Of concern for Other sentlent beings. The practice must come from the core of your heart. lt should not be polluted by self-interest, thinking that this virtuous action 、 bring you peace, happiness, and a long life. What is meant here by concern for others is holding them dear not out Of attachment, but through clear realization Of their importance. Ultimately all sentient beings can at- tain the fully awakened state of a Buddha, because every being possesses the intrmsic Buddha nature. You T H E A ・ WA K E N I N G M I N D

しくない」という触覚的なものは、 "not feel real" 「このトーフハンバーガーは本物の ( ビーフの ) 味が This tofu hamburger tastes real. となります。味なら、 する」 m ake tO bring intO being make の基本概念は、 'to bring into being"o つまり、 何かを存在に至らしめるという意味て、す。この「何か」 は、物に限らず状況、形態など、何て、もいいのてす。 ある状況が存在に至れば、物事の「変化」を示すこ ともあります。 I will make you happy. 「僕は君を幸せにするよ」 , こて、は、 you を happy( 幸せな ) という状況に至らし める、つまり、 you にとっては状況の「変化」、になりま す。 He will make a good teacher. 「彼はいい先生になる」 と言う場合は、 he が、、 a good teacher" という存在に 至ることて、す。この場合「 ~ になる」という意味て、は become という語もありますが、 make を用いると "agood teacher" になるための資質とか内容を持ち合わせてい 基本単語 76 147

AN O P E N H EA RT The final verse, om the eighth-century lndian master Shantideva's G どないッ研乙 reads: ん 4 化尾 az These lines express a PO 、 sentlment. , bodhisattva should view himself or herself as the possessron of other sentient beings. Just as phenomena in the natural 、 Morld are there tO be enjoyed and utilized by others, SO must our own entire being and existence be available tO them. lt is only once 、 ve start thinklng in such terms that we can develop the powerfulthought that "I will dedicate my entire being for the benefit of others. I exist solely to be of service to them. ' Such po 、 verful sentiments express themselves out- 、 vardly in acts that benefit sentient beings, and in the process our own needs are fulfilled. ln contrast, if 、 live our entire lives motivated by selfishness, 、 ultimately can- not achieve even our 0 、 self-centered aspiratlons, much less the well-being of others. 1 7 8

Shakyamuni Buddha: Life and Lives Shakyamuni i 、 the Buddha of 00 , hi 、 t00i001 period. understand the omnlpresence Of his icon in Tibetan culture, we must understand what "Buddha" (). 覊〃 gs イ g 坦 s ) means to Tibetans. A Buddha is a being— both human and divine, either male or female —who has "awakened" (sangs) from the sleep of ignorance and has purified all evil, a being who has "expanded" は g 5 ) limitlessly the power of his or her compassion and accomplished all goodness. A Buddha is a form oflife that has achieved the highest evolutionary perfec- tion possible. He or she is perfect wisdom (the experience Of the exact nature Of reality) and perfect compassion (the em- bodiment of the will to others' happiness). Buddhahood tran- scends suffering and death and incorporates the perfected abilities tO experlence and communicate happiness tO all living beings. A Buddha is not a creator god, so Tibetans do not blame Buddhas for the evil in the world. EviI is part of the existing order of things, produced by bad habits and persisting since beginningless tlme. lts root IS lgnorance or misknowledge Of the nature Of reality, which is the self's misperception Of its own status as absolute, itS own position as central, itS essence as ultimately separated from others. This misknowledge leads tO greed and hate, as one wants tO take things away from others and fears that they will take things away from oneself. Greed and hate cause negatlve evolutionary actions, such as stealing and killing, and these inevitably cause suffering b0th tO perpetrator and victim. For Buddhists, evil is suffering and good is happiness. The purpose 0f life is t0 get rid 0f all suffering and find real happiness ・ Buddhism holds that ignorance can be eliminated by the wisdom that totally understands reality, described as freedom from the rigid self in tOtal relativity. ThiS wisdom experiences the self as interrelated with others. This understanding of reality leads t0 generosity and love, as one feels enriched by Others' fortune and enjoys their happiness. Generosity and love cause POSitive evolutionary actlOns, as saving lives, and these bring happiness t0 all. The highest good, the greatest happiness, the supreme beautv 、 and the most powerful dynanusm 0f good action—these constitute Buddhah00d, a state that all of us can (and eventually will) attain. Of all forms of life, human beings are the most favorably endowed for this attainment. Even the gods, Tibetans believe, cannot as easily gain enlightenment. Not an ordinary being with an ordinary body, a Buddha is said to have three bodies: a Truth Body, a Beatific Body, and an Emanation Body. The Truth Body is Reality itself: omnipresent, quiescent, and serene; it is absolute fulfillment and contentment. The Beatific BOdy is the bliss that streams subtly throughout Reality, radiant with the delight of that fulfillment. Ordinary beings cannot perceive Truth and Beatific bOdies. But from their union, the union Of wisdom and bliss, the Emanation Body emerges, manifesting limitless forms to interact with and enfOld suffering beings intO its own perfectly safe and happy condition. ln a very real sense, the Emanatlon Body itself is the primal Buddhist art. lts works are inspired by the Buddha's love and convey the ultimate aesthetic pleasure tO living beings, tO lift them above their habitual routines, tO exalt them beyond themselves, and to lead them toward a fulfillment beyond their richest dreams. The Emanation Body has three forms, Supreme, lncarnational, and Artistic. Shakyamuni and 0ther Teaching Buddhas are Supreme Emanations. Teaching is thought to be the supreme art, S1nce the only door Of liberation for each being is his or her own free understanding. Tibetans consider many historical figures, b0th mundane and celestial, t0 be lncarnational Emanations. They represent a Buddha's efforts tO reach out tO beings not yet fortunate enough tO be born at the time Of a Supreme Emanation Teacher. Tibet's famous remcarnate lamas, such as ト石 S HoIiness the DaIai Lama, are lncarnational Emanations. Finally, any valid (correctly lnspired, designed, and consecrated) icon ln any medium (along with its creator during the work Of creation) is considered an Artistic Emanation B0dy Buddha. For such lnspired works Of art can reach out tO a wider circle Of living beings tO commumcate the aesthetic experience Of enlightenment. And this third category places the Tibetan Catalogue: Sacred History ・ 72

丁 H E 、 1 1 D D L E WAY 町 4 地 ga 臾 4 4 硴 60 朋 / 5 . ()t is thus: Proceed, proceed, pro- ceed beyond, thoroughly proceed beyond, be founded in enlightenment.) ln that way, Shariputra, Bodhisattva great beings should train in the profound perfection Of 「 iSdOi れ . Then, the Supramundane Victor rose 伝 om that concentrated meditation 田 said tO the Bodhisattva great being, the Superior Ava10kiteshvara: Good, good, good. Child of good lineage, it is so. lt is so. ln just the way that you have indi- cated, the profound perfection 0f wisdom should be practiced. Even the Ones Gone Thus admire this. The Supramundane Victor having pro- nounced this, the venerable Shariputra, the Bodhisattva great being Avalokiteshvara, 砠 those in the surrounding retinue, and the , orldly beings—including gods, humans, demigods, and aroma-eaters—admired this and praised what the supramundane Victor said. 1 63

Life as a free and fortunate human being is alSO rare simply in terms Of numbers. lfyou compare the num- ber ofsentient beings in the human realm and those in the realms of animals and so 応 r 市 , you will find that animals and birds far outnumber human beings. Even when they have obtained li as human beings, very few turn their minds tO 、 vard Dharma practice. There- fore, 、 have tO generate a WiSh deliberately tO extract meaning our lives as human beings. lt iS clear 仔 01 れ、 vhat 、 have discussed here that life as a free and fortunate human being is extremely rare. Those of us who are endowed with all these spe- cial features must realize that we have the ability tO achieve great goals. Here, where I am teaching the holy Dharma, 、 are surrounded by countless birds and in- sects. But, far from understanding these teachings, they have not the slightest thought of virtue. They only think about 応 od. So it is not sufficient that the Dharma be available. lndividuals require a working basis that enables them to understand and put the teachings 1ntO practice. Because of the long tradition of Great Vehicle Bud- dhism in Tibet, Tibetans have acquired certaln innate positive qualities. They are given to saying kind and sympathetic 、 MOrdS. Even in remote nomadic areas, il- literate Tibetans pray for the sake ofall sentient beings, thinking of them all as having been their mothers in past lives. I have met many people om these places, who ask me to come back to Tibet soon for the benefit Of all mother sentient beings. lt sometlmes makes me C R E AT I N G T H E P E R S P E C T I V E F 0 R R A C T I C E

A N O P E N H EA RT to grasp. These manifestations are called Buddha's form bodies. The Buddha's enpyment body is a manifestation that has physical form but is invisible to nearly all of us. The enjoyment body can be perceived only by very highly realized beings, bodhisattvas whose profound experience of the ultimate truth iS motivated by their intense desire t0 attain Buddhahood for the sake of all. From this enJoyment body infinite emanation bodies spontaneously issue forth. Unlike the enjoyment body, these manifestations of the fully enlightened attainment of Buddhahood 尾 visible and accessible to common beings, beings like us. lt is by means Of emanation bodies that a Buddha is able to assist us. ln other 、 vords, these mam- festations are embodiments of the enlightened being. They are assumed exclusively and purely for our benefit. They come 1ntO being at the time When a practitloner attams full enlightenment, as a result of his or her compassionate aspiration [ 0 help others. lt is by means of these physical emanatlons that a Buddha teaches Others the method by which he himself attained his state of freedom om suf- fering. How does the Buddha assist us through emanation bod- ies? The main medium through which a Buddha performs 1 6 6

laugh thatthey think of motherly sentient beings on in Tibet and nowhere else. Anyway, the important thing is that, because Of their compassion, they have strong positive lnstrncts tO care for sentient beings. Buddhism flourished in China in the 01d days, and Tibetans believed the emperors tO be emanatlons Of Manjushri, the Bodhisattva ofWisdom. ln retrospect, I think 、、 Mere narve in our S1ncerity and failed tO gain a reciprocal response. Consequently, 、 Tibetans have had to suffer. There have been great political upheavals since the Commun1Sts tOOk power. They seem tO hate Buddhism as if it 、 poison. Because Of indoctrina- t10n, the Chinese react tO each Other with hostility, suspicron, jealousy, and other negative thoughts. Dur- ing tO eliminate birds and insects for ideo- logical reasons, even children 、 recruited. Under such circumstances, their natural instlncts tO be kind and virtuous are suppressed. On the Other hand, in Tibetan families every effort is made tO instill virtuous imprints in the minds of the young ・ Life as a free and fortunate human being can be viewed in varrous ways.We are not qualified merely by being born as human beings. lmagine being born dur- ing what is known as a dark age, when a Buddha has not manifested in the human 、 vorld. You 1 a メ possess wealth, power, and influence, butspiritually you will be in the dark. At such times there iS no Dharma in the wor 旧 . lt is important tO understand 、 Mhat is meant by practice Of the teachings. Different modes and proce- 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 H EA RT

heart. That way you will participate in the original VI rtue and accumulate merlt. Rejoicing at Others' virtue includes not only the vir- tuous actions Of Other people but aISO the virtuous actions done by bodhisattvas and beings seeking per- sonalliberation. lt can also include admiring the qual- ities of the body, speech, and mind of the Buddhas. ThiS is a practice 、 Mith very extensive potential. Simply by reJoiC1ng, you can accumulate great merlt in a short t11 e. On the negative side, it iS alSO true that even a briefmoment s anger or hatred can propel us intO m1S- erable states ofexistence for eons. The next branch is tO request awakened beings tO turn the wheel of doctrine. From the depth of your heart, requestthe Buddhas and bodhisattvas you have visualized before you tO teach. You request them tO teach the Dharma continuously tO sentient beings, in- cluding yourself, who are helpless, unprotected, and lacking discrimmation between right and 、ö,rrong. Following that is the request to the Buddhas not to pass away. When the Buddha appears among us as a human being 、 MhO takes birth, performs activities, and finally passes away, he is referred to as an emanation body. This is a request, therefore, thatthe Buddhas re- maln among us and dO not pass a 、 vay,. The final branch ofdedication involves taking steps tO prevent the fruit Of our vlrtuous deeds 伝 om being carelessly wasted. We do this by dedicating i い 0 the benefit and welfare of 砠 sentient beings. We make the wish that by the power Ofthe merit 、 have created 、 C A L L I N G T H E A 、 VA K E N E D T 0 W I T N を S S