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experience of the preceding section.

      The Kagyu school still teaches Mahamudra, the Great Seal, in this fashion. Dzogchen, the Great Completion, is also taught in this way. But, in general, people these days are in such a hurry that it is common for the entire presentation of the stages of the path to enlightenment to be taught in a very short time. This method of teaching is not so effective in itself, and students do not pay the same degree of attention and respect. They just listen to the teaching as if it were some kind of a story.

      Among all the classical Indian treatises, Shantideva’s Guide to the Bodhisattva’s Way of Life is the most authoritative when it comes to the mind training teaching of equalizing and exchanging self with others. Our author here has taken this text as the foundation and inspiration of his own writing. With the statement, “I shall present the instruction according to the tradition of Tsong-kha-pa,” our author concludes his account of the source and great qualities of this instruction. The text says:

      You should understand the significance of this instruction

      As like a diamond, the sun, and a medicinal tree.

      This time of the five degenerations will then be transformed

      Into the path to the fully awakened state.

      A precious diamond removes poverty and grants all your wishes; even a fragment of diamond is regarded as an excellent ornament, surpassing even the best golden jewels. Similarly, even if you implement only a part of the practice of generating the awakening mind, such as the practices of compassion or tolerance, it will still outshine all other practices. Even the practice of one such factor will bring about a special effect within the practitioner. A bodhisattva, one who champions the awakening mind, may not be actively engaged in the practice of wisdom and the realization of emptiness, but because of his or her realization of the awakening mind, that person will still outshine those embarked on personal liberation only and will maintain the name of bodhisattva. She or he will be able to work for the welfare of other sentient beings. Even if you simply generate the aspiration to the awakening mind and are unable to put it directly into practice, you will still exceed other practices, like those of beings seeking only personal liberation. Through such practices you will be able to remove the poverty of the cycle of existence.

      The awakening mind is also compared to the sun because when the sun has risen, not only is darkness unable to obscure it, but even a single ray of sunlight can dispel darkness. So even if you are only able to gain a partial realization by listening to this instruction, you will be able to suppress the self-centered attitude, which is induced by the misconception of self.

      It is important to analyze whether our self-centered attitude arises from the misconception of self. Generally, the stronger our misconception of self, the more tenacious our self-centeredness. For ordinary people like us, these two types of attitude are almost inseparable and reinforce each other. Some beings have eliminated ignorance, the misconception of self, but are not as courageous as bodhisattvas in working for the welfare of others. Although their realization of emptiness has dispelled their ignorance, due to their lack of courage and willingness to sacrifice themselves for the welfare of others, that realization is unable to dispel their self-centered attitude. Conversely, bodhisattvas who have not yet realized emptiness can reduce the grip of the self-centered attitude because, due to the force of their awakening mind, they have developed the courage to sacrifice themselves for the welfare of others.

      When Buddha Shakyamuni actually appeared in this world the time was already being described as degenerate. Now the times have degenerated even further. Sentient beings are preoccupied by disturbing emotions and continually engage in negative activities. They do not like to see excellence in anyone but themselves, and when they do see someone successful they are jealous and their hearts are uneasy. They become bent on harming other sentient beings physically, verbally, and mentally. At times like these, even the powerful guardians of Buddhism, the Dharma protectors, those powerful celestial beings pledged to protect the Buddha’s teachings, can do nothing to help and leave for different realms. Meanwhile, negative spirits multiply and become stronger. As a result, we encounter many inauspicious experiences, especially those of us who profess to have entered into the teachings of the Buddha but who always engage in negative activities. In such a degenerating era, if you do not engage in a practice like mind training to really transform your mind, there will be no other way to continue your practice of the doctrine.

      These mind training teachings are a tremendous source of inspiration. The instructions on how to transform adverse circumstances into favorable ones are unique and powerful. Human happiness is primarily determined by our mode of thinking. We Tibetans, for instance, lost our nation and became refugees. The destruction, torture, and humiliation entailed by life under the Chinese is unspeakable. In my own case, I have spent the best part of my life in exile. Because of my karmic connection with the Tibetan people, they have much faith in me, and from my side I try to be helpful to them. But the situation at present is very unfortunate. I cannot help my people directly.

      When we Tibetans first came into exile, the only things we were familiar with were the earth and the sky. Our problems were enormous. We suffered from acute financial difficulties, and we did not have enough people equipped with modern education. And as if those hardships were not enough, we were in conflict with the People’s Republic of China—an enormous power. That is why I sometimes joke with people that if the Dalai Lama did not have some understanding of the Dharma to fall back on, he would be taking sleeping pills by now. But I do fine without them. Even though I do not have any spiritual realization, some understanding of the teachings greatly helps in times of despair. The Buddha taught that as long as you conceive of true existence and as long as you are dominated by self-centeredness, you will have no peace or happiness. These fundamental teachings help you relax when things go wrong and equip you to face hard times. The oppression and persecution the Tibetans have suffered and continue to suffer under Chinese rule is one of the greatest human tragedies. But just being negative about the situation is not constructive, and losing heart does not help us solve problems. So, in the light of the Buddha’s teachings, we should develop courage.

      The Buddha has taught that all sentient beings have been kind to us at some time during our past lives. Even our enemies give us the best training in patience. When we reflect on these holy instructions, in a way we should feel grateful to the Chinese. If we were still living in the same old system, I very much doubt that the Dalai Lama could have become so closely acquainted with worldly reality. I used to live in a very sheltered environment, but now that we are in exile, there is no stigma attached to facing reality. In our own country, we could pretend that everything was in order because it was shrouded under a cloak of pomp and show. I had to sit on a high throne assuming the attitude of being the Dalai Lama. Some of the older officials will recall that in Lhasa our government officials were more concerned about elaborate functions and their rich clothes than the nation’s welfare. They felt they could afford to pretend that everything was fine even when disaster was looming on the horizon. It is quite possible that. I could have become narrow-minded, but because of the Chinese threats and humiliations, I have become a real person. So what happened in Tibet can be seen as a blessing in disguise.

      Our contact with the outside world is another positive effect. If it were not for the Chinese invasion, we might still be sunk in our old system. The old Tibet was very conservative, and there was hardly any room for new developments and reforms. But the rapidly changing world has had some influence. Now our religion and culture are recognized as part of the world’s valued heritage. Tibetans have become known around the world and have gained some recognition.

      I, too, have had good contact with many people of other faiths. Through exchanging ideas I have gained many friends around the world. Such contacts provide moral support so we no longer feel lonely. After I received the Nobel Peace Prize, people refer to me as a promoter or champion of world peace. At times it is embarrassing; I have done nothing for world peace. I try to generate compassion and meditate on equalizing and exchanging self with others. These practices are for my spiritual development. Thinking about and meditating on nonviolence is also part of my spiritual practice. So what have I done for world peace? I received the title of Nobel Laureate and some money without having to do anything for it.

      One thing that is certain is

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