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and seek protection and refuge from them, but their primary aim is to achieve the supreme state of Buddhahood for themselves so that they can best serve others. Such people are determined to eliminate all the imprints of disturbing emotions and realize the impeccable qualities of a Buddha. This mode of taking refuge is farsighted.

      Because it is clear that seeking refuge can take various forms and can be done on various levels, it is essential to think about the nature of the Buddha, Dharma, and Sangha and their special qualities while reciting the refuge formula.

      By the force of generosity and other virtues,

      May I achieve Buddhahood to benefit all sentient beings.

      These two lines express the awakening mind. By cultivating this special aspiration, the individual aims to attain the highest state of enlightenment in the interest of all sentient beings. Starting from taking refuge, in all virtuous actions the practitioner thinks, “I shall engage in these wholesome activities so that sentient beings may be free of every misery and dwell in complete peace.”

      The practitioner’s good deeds are not geared to self-interest. This aspiration is most marvelous, courageous, and expansive. By the power of this thought, the practitioner sows the seeds and lays the foundation for all the wonderful things in this life and the lives beyond. These lines contain the essence and root of the Buddha’s teachings. Although the verse is very short, its meaning is vast and profound. While reciting these lines, we should direct all our Dharma practices, such as meditating and giving or listening to teachings, to the benefit of all living beings. We should not pay only superficial attention to the words but instead reflect on what they mean.

      Whenever we do any Dharma practice, we begin with this verse for taking refuge and generating the awakening mind. Usually we recite it three times, although there is no rule that we cannot say it more or fewer times than this. The purpose of three repetitions is to be able to reflect on the meaning while we recite it. Through this practice we should be able to effect a transformation of our attitudes, to positively shape our minds. To do this it may be necessary to recite it many times. Depending on your disposition, you might like to recite the two-line refuge formula many times, then recite the formula for generating the awakening mind in the same way. In this way you can concentrate on one thing at a time and make the practice more effective. After reciting the lines about fifteen times, there should be a change in your heart. Sometimes you may be so moved that there are tears in your eyes.

      Only after engaging in a proper practice of refuge and generating the awakening mind should you engage in any other practices, such as saying prayers or reciting mantras. The strength of every subsequent practice depends on the quality and strength of your practice of refuge and awakening mind. It is doubtful whether merely reciting prayers without proper motivation is a Buddhist practice. It may be no more useful than playing a tape recorder. Therefore, developing a positive motivation is crucial in this context. The whole emphasis of our spiritual practice should be directed to creating positive and healthy thoughts and actions.

      When we prepare a meal, we need to start with the major ingredients like rice, flour, and vegetables. Spices and salt are added later to lend flavor. Similarly, when the major objective of Dharma practice has been fulfilled by creating a positive and healthy mental attitude, other practices, like prayers, visualization, and meditation, also become meaningful.

      All religions are meant in principle to help human beings to become better, more refined, and more creative people. While for certain religions the principal practice is to recite prayers and for others it is mainly physical penance, in Buddhism the crucial practice is understood to be transforming and improving the mind. This can be viewed in another way. Compared to physical and verbal activities, mental activity is more subtle and difficult to control. Activities of the body and speech are more obvious and easier to learn and practice. In this context, spiritual pursuits involving the mind are more delicate and harder to achieve.

      It is essential for us to understand the real meaning of Buddhism. It is very good that interest in Buddhism is growing, but what is more important is to know what Buddhism really is. Unless we understand the essential value and meaning of the Buddha’s teachings, any attempt to preserve, restore, or propagate them is likely to go off on a wrong track. The doctrine and understanding of the Dharma is not something physical. Therefore, unless it is done with a proper understanding, the mere construction of monasteries or recitation of scriptures may not even be a Dharma practice. The point is that Dharma practice takes place in the mind.

      It would be a mistake to think that simply changing our clothes, saying prayers, or making prostrations encompasses the entire practice of the Dharma. Let me explain. When we are making prostrations or circumambulating the temple, all kinds of thoughts arise in our mind. When you are bored and the day is very long, going around the temple can be very pleasant. If you find a talkative friend to accompany you, the time just flies. It might make a nice walk, but in a true sense it is not a Dharma practice. There are even occasions when you could apparently be practicing the Dharma, but in reality you are creating negative karma. For instance, a person circumambulating the temple could be devising a plan to deceive someone or plotting revenge against a rival. In his mind he could be saying, “This is how I’ll get him, this is what I’ll say and this is what I’ll do.” Similarly, you could be reciting holy mantras while your mind indulges in malicious thoughts. Thus what seems like the physical and verbal practice of the Dharma can prove deceptive.

      We say that the main aim of the practice of the Dharma is to train the mind. How do we do that? Think about those occasions when you are so angry with someone that you would do anything to hurt him or her. Now to be a proper Dharma practitioner, you need to think rationally about this. You need to think about the numerous defects of anger and the positive results of generating compassion. You can also reflect that the person who is the object of your anger is just like you in wanting to achieve happiness and get rid of misery. Under such circumstances, how can you justify hurting that person?

      You can talk to yourself, saying, “I think of myself as a Buddhist. The moment I open my eyes in the morning, I recite the prayers for taking refuge and developing the awakening mind. I promise to work for all sentient beings, and yet here I am determined to be cruel and unreasonable. How can I call myself a Buddhist? How dare I face the Buddhas when I make a mockery of their path?”

      You can completely dissolve your harsh attitude and feelings of anger by thinking in this way. In their place, gentle and kind thoughts can be evoked by reflecting how wrong it is to be so angry with that person and how he or she deserves your kindness and goodwill. In this way you can bring about a true transformation of the heart. This is the Dharma in the true sense of the word. Your previously negative thoughts can be dispelled and replaced by positive and compassionate feelings for that person. We should note this dramatic change. This is a leap of great significance. It is what is really meant by the practice of the Dharma, but it is not a simple matter.

      When the mind is influenced by a powerful virtuous thought, no negativity can operate at the same time. If you are motivated by kind and happy thoughts, even seemingly negative actions can bring about positive results. For instance, telling lies is normally negative, but when you do it out of compassion and a rational thought to help someone else, lying can be transformed into something wholesome.

      The altruistic thought of the awakening mind stems from the bodhisattva’s practice of loving-kindness and compassion. Therefore, on some occasions a bodhisattva is permitted to commit negative physical and verbal actions. Such misdeeds normally give rise to unfavorable results. But depending on the motivation, sometimes these actions can be neutral, and at other times they can become wonderfully meritorious. These are some reasons why we insist that Buddhism is fundamentally concerned with the mind. Our physical and verbal actions assume only a secondary role. Therefore, the quality or purity of any spiritual practice is determined by the individual’s intention and motivation.

      People are free to have faith in any religion they like. Those who oppose religion do so out of their free will. People choose to follow religion according to their interest and spiritual inclination. There is no way to compel everyone to embrace Buddhism or any other religion. During the Buddha’s own life, he could not make all Indians Buddhists. In a world of diverse tastes and dispositions, everyone

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