The-Tibetan-Book-of-Living-and-Dying

realjannaweiss

The-Tibetan-Book-of-Living-and-Dying

44 THE TIBETAN BOOK OF LIVING AND DYING

The introduction by my master had sown a seed deep

inside me. Later, I came to realize that this was the method of

introduction employed in our lineage. Not knowing this then,

however, made what happened completely unexpected, and

so more astonishing and powerful.

In our tradition we say that "three authentics" must be

present for the nature of mind to be introduced: the blessing

of an authentic master, the devotion of an authentic student,

and the authentic lineage of the method of introduction.

The President of the United States cannot introduce you to

the nature of your mind, nor can your father or your mother.

It doesn't matter how powerful someone may be, or how

much they love you. It can only be introduced by someone

who has fully realized it, and who carries the blessing and

experience of the lineage.

And you, the student, must find and constantly nourish

that openness, breadth of vision, willingness, enthusiasm, and

reverence that will change the whole atmosphere of your

mind, and make you receptive to the introduction. That is

what we mean by devotion. Without it, the master may introduce

but the student will not recognize. The introduction to

the nature of mind is only possible when both the master and

student enter into that experience together; only in that meeting

of minds and hearts will the student realize.

The method is also of crucial importance. It is the very

same method that has been tried and tested for thousands of

years and enabled the masters of the past themselves to attain

realization.

When my master gave me the introduction so spontaneously,

and at such an early age, he was doing something

quite out of the ordinary. Normally it is done much later,

when a disciple has gone through the preliminary training of

meditation practice and purification. That is what ripens and

opens the student's heart and mind to the direct understanding

of the truth. Then, in that powerful moment of introduction,

the master can direct his or her realization of the nature of

mind—what we call the master's "wisdom mind"—into the

mind of the now authentically receptive student. The master is

doing nothing less than introducing the student to what the

Buddha actually is, awakening the student, in other words, to

the living presence of enlightenment within. In that experience,

the Buddha, the nature of mind, and the master's wisdom

mind are all fused into, and revealed as, one. The student

then recognizes, in a blaze of gratitude, beyond any shadow

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