Some disciples may raise the question: Why did not Jet-sun Pag-mo-grubpa and other great masters mention any of these preparations in their books on the Six Yogas? This is simply because the preparatory teachings had already been given, and the teachings of the Six Yogas were to be given to those who had already completed the preparatory practice. In their admonishments to the monastic orders, the masters clearly emphasized the importance of the preparatory practices. If one follows these instructions one will be freed from partiality. This is the vital point of both esoteric and exoteric Buddhism; the reader should especially note it.

Now the second question. How should one actually practice the preparatory teaching? According to the Great Jetsun (Adisha)[r_nar:11], the disciple should first find a qualified

guru of Mahayana Buddhism, think of his teachings and practice them under his instructions wholeheartedly.

After this, he should then follow the guru's instruction to contemplate the difficulties of attaining this present precious and meaningful human birth. Thus he fervently determines to make right use of this human body; he also learns that to make the most of it is to enter the path of Mahayana in which the first step is to awaken the Heart-for-Bodhi. If the Heart-for-Bodhi is actually awakened in one's heart, he is then able to practice Mahayana Buddhism truly and naturally, otherwise his Malayana will merely be a word. Therefore, the wise Buddhist must strive step by step to put an end to the wrong thoughts adverse to the Heart-for-Bodhi[r_nar:12].

If he does not completely give up thoughts concerned with the wordly affairs of this life, he will encounter many difficulties in the practice of both Hinayana and Mahayana. Always he should remind himself that this life is short. Always he should think of his inevitable death and warn himself of the possibility of falling into a lower birth after his departure from this world. Furthermore, he should realize that to strive for a happier birth in his next life is still of no avail, for everything in Samsara is transient and untenable. Rather he should exert himself to attain Liberation, he should make an effort to widen his compassion and kindness as these qualities are the roots of the Heart-for-Bodhi. He should try to reach a state in which the compassionate Bodhi-Heart arises spontaneously without effort.

With a desire for learning the way of the Bodhisattva's actions, he should gladly undertake the Bodhisattvas' responsibilities and compassionate deeds. With this in