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

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

44 THE TIBETAN BOOK OF LIVING AND DYINGThe introduction by my master had sown a seed deepinside me. Later, I came to realize that this was the method ofintroduction employed in our lineage. Not knowing this then,however, made what happened completely unexpected, andso more astonishing and powerful.In our tradition we say that "three authentics" must bepresent for the nature of mind to be introduced: the blessingof 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 tothe nature of your mind, nor can your father or your mother.It doesn't matter how powerful someone may be, or howmuch they love you. It can only be introduced by someonewho has fully realized it, and who carries the blessing andexperience of the lineage.And you, the student, must find and constantly nourishthat openness, breadth of vision, willingness, enthusiasm, andreverence that will change the whole atmosphere of yourmind, and make you receptive to the introduction. That iswhat we mean by devotion. Without it, the master may introducebut the student will not recognize. The introduction tothe nature of mind is only possible when both the master andstudent enter into that experience together; only in that meetingof minds and hearts will the student realize.The method is also of crucial importance. It is the verysame method that has been tried and tested for thousands ofyears and enabled the masters of the past themselves to attainrealization.When my master gave me the introduction so spontaneously,and at such an early age, he was doing somethingquite out of the ordinary. Normally it is done much later,when a disciple has gone through the preliminary training ofmeditation practice and purification. That is what ripens andopens the student's heart and mind to the direct understandingof the truth. Then, in that powerful moment of introduction,the master can direct his or her realization of the nature ofmind—what we call the master's "wisdom mind"—into themind of the now authentically receptive student. The master isdoing nothing less than introducing the student to what theBuddha actually is, awakening the student, in other words, tothe living presence of enlightenment within. In that experience,the Buddha, the nature of mind, and the master's wisdommind are all fused into, and revealed as, one. The studentthen recognizes, in a blaze of gratitude, beyond any shadow

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