[Prayers]

That I have met the teaching of the peerless founder, you the Guru Shakyamuni Buddha, is by your kindness, by this may all sentient beings also meet the teaching of peerless founder, Guru Shakyamuni Buddha.

[Continue chanting]

You, the Guru Shakyamuni Buddha complete your holy mind training in compassion for numberless eons, for numberless eons, that you have completed your holy mind training in compassion toward us all sentient beings. And that you have sacrificed your life, your own holy body, and life, wealth, family members, numberless times for three countless great eons and also practiced morality, patience, perseverance, concentration, wisdom, so forth for three countless great eons. And complete and actualize the complete the two merits—merits of wisdom, merits of virtue—and actualized the rupakaya, dharmakaya, and reveal the unmistaken path, complete path to enlightenment for us, for me, and all sentient beings. So may I also bring all the sentient beings in your unmistaken path and bring them to full enlightenment as quick as possible.

Idam guru ratna mandalakam niryatayami, the precious Buddha.

[Continue chanting]

What I mentioned last night, in our daily life when we encounter problems or unfavorable conditions, so what I mentioned last night was immediately to remember without delay, immediately to remember that it’s a result, the result of one’s own past karma, motivated by self-cherishing thought.  However, the Wheel of Sharp Weapons, the karma created by self-cherishing thought turned, turned to me this time, today, this time, so to remember that.

However, then to use that as a weapon to destroy one’s own ego, self-cherishing thought, one’s own, your real enemy, the enemy, the real enemy, the self-cherishing thought. The wheel, the sharp wheel, the sharp of the wheel, wheel-turning, you turn to kill ego, cut the ego, destroy the self-cherishing thought.

As mentioned in the Guru Puja, section of lo-jong, the whole from guru devotion up to enlightenment, the whole path as lo-jong, thought transformation, because everything is a transformation of the mind, it is lo-jong, whole lam-rim teaching, from guru devotion up to enlightenment, all the teachings, all lo-jong teachings. Then there’s lam, then there’s differentiating, if the whole thing is lo-jong, but then lam-rim is lo-jong, so then there’s specific, so I think that’s, both those specific instructions or teachings, transforming the problems into happiness.

However in the life, when we have happiness use that experience to benefit for other sentient beings, use that experience to achieve enlightenment for sentient beings. When you do that, when you use that for bodhicitta, your happiness; in our daily life when we experience happiness, so that is used to become a cause of all sentient beings’ happiness, when we use that for bodhicitta, develop this, use to achieve enlightenment.

And we encounter problems, sufferings, undesirable things, also use that to achieve enlightenment, use that to develop bodhicitta. And that when you do that and in our life when we experience problems, cancer or whatever sickness one has, AIDS or sicknesses, or relationship problems, or failure in business, job or whatever, whatever that’s unfavorable, unfavorable condition or some undesirable thing that you’re experiencing. However, when used to develop bodhicitta, then [_?] that become cause of enlightenment. You’re using that, means you’re using that, all these—whatever difficulties in life, when you experience sicknesses or whatever—then it becomes cause of happiness of all sentient beings, like that.

So in the life whatever happens, so your life becomes, whatever happens—happy, unhappy, whatever happens—then most beneficial for all sentient beings, so that’s the best life, that’s the most enjoyable life, best life, happiest life. So purpose of life is not so much, it’s not question of, it’s not so much of long life, it’s not so much whether you have long life, short life, whatever happens, to make it most beneficial for sentient beings, most beneficial for sentient beings.

Whether you’re wealthy, if you’re wealthy to be most beneficial for all sentient beings. If you’re poor, poverty, experiencing poverty, make it most beneficial, that life for all sentient beings.

If you’re healthy, make it most beneficial for all sentient beings. If you’re unhealthy, make it most beneficial for all sentient beings.

So you see, in short, there are many other thought transformation as I explained before. In short, the main conclusion is, the essence of practice in the daily life, whatever appearance, bad and good, dislike, in the daily life if there’s something you like, things happen there’s something you don’t like, so whatever appearance, bad and good appearance happens in life, you use it, you use it to practice the five powers, the essence of the whole entire Buddhadharma. The power of the white seed, collecting merits with sentient beings with the Guru, Buddha, Dharma, Sangha, the power of prayers. And then whenever the undesirable thing happens in the life, immediately without delay, immediately think is the shortcoming of self-cherishing thought, recognize immediately this shortcoming of self-cherishing thought.

That’s what I mentioned last night and just before. Then harbor it, like you think of somebody, somebody gave harm to you, abuse you, or something, this and that, how the person, the bad manner toward me, disrespect to me, or badly spoke to me, I’ve been very kind to that person, I have this help, but this person didn’t even thank to me, or didn’t appreciate me, or didn’t appreciate me, or when I need help, he didn’t help me, or only rude, only angry toward me, all the things. I did this and that, so many things, good things to him or her, but in return only insulting, this and that.

Anyway, whatever happens, even sickness, headache, then suddenly headache comes, suddenly some pain starts somewhere, immediately think shortcomings of self-cherishing thought. It means in the past with self-cherishing thought, engaged those, did harm others, however, did negative action, whatever ten nonvirtues, any of those.

However, as a result then this happened, this pain. So, that’s the explanation behind how this is, suddenly took the ache, or some eye pain, or something, then immediate back pain, or knee pain, or something, immediate think shortcomings of self-cherishing thought. Blame to the self-cherishing thought.

So put the blame on ego, instead of blame outside, blame the self-cherishing thought, so without delay second. If we delay, then we blame outside, then we blame on somebody.

So you see that and then, then power of prayer, the power of the training, making familiar. So then power of attitude. So then power of attitude, that’s what we have to, when we wake up first thing in the morning and that’s what we have to practice. Especially beginning of the day, the very beginning of the day, the minute when you wake up, that’s the first thing to begin the day.

Either way is same. I will never allow myself to be under the control of self-cherishing thought from now until enlightenment is achieved and especially until death, especially today. And never separate from bodhicitta until the enlightenment, especially until death and especially today, so make more specific, more strong, stronger, so determination to not separate away from bodhicitta, so the power of attitude, dependent thought.

You’re planning your life, how you’re going to, direction of your life, planning how you’re going to live life today, generally up to enlightenment, especially until you die, especially today, how you’re going to live life, live your life. So making very clear plan, not confuse life, not confuse your life, what’s happening in your life, where your life’s going to, [_?] direction, like that you see.

Then there’s no security in your life, your life is very insecure, because your direction is not clear, your purpose of your life is not clear, so then very insecure, very insecure. You don’t know what’s going to happen to your life, you’re very insecure, because your motivation in life is not clear. It means it’s negative, self-cherishing thought or attachment this life, so direction of your life is just only suffering, just only suffering. And then not only the suffering the deva, human being suffering, but suffering of the lower realm, so direction of your life become that. Where you’re going, where the life’s going to go become that, so down, not up. With this, with self-cherishing thought, with motivation in life attachment, so then everything transformed into negative karma with that motivation.

Like the white cloth that you dyed into black, made it black color or something. Anyway, but the motivation which is the negative, nonvirtue. I try to think of something, I try to think of something that behavior, behavior according to one culture, one country is good, but then other country is bad. I was trying to think of something, something like that is good, but there’s some other country it’s bad? Huh?

[A student answers Rinpoche]

Bad, this one bad, this one good, this is good, this is bad. That is a great discovery today. I didn’t even notice there’s a difference, I thought it’s all the same, according to my culture it’s all the same. So there’s something different Japanese or something?

Anyway, I mean in art some people will see this as beautiful art, some people will see disgusting, similar a person, when many people look at, some will see ugly, some will see very beautiful, some [_?]. So anyway, what I’m saying, more, I’m going to make one example is something that, yeah, maybe the goiter, I think the goiter. The goiter in the country where there’s no goiter, then they say having goiter is very bad. But in a country where most people have goiter and they see as quality, the goiter is something the beauty, having goiter is beauty, something that you should have, so most people have, so it’s good.

Here the virtue, nonvirtue is not like that, not after what, not individual, not what different people interpret, not like that. Here, why this is nonvirtue is attachment, nonvirtue, self-cherishing, not self-cherishing thought, sorry, the attachment, and is easy to understand. Attachment clinging to this life, why that is negative is because one reason the effect, if you analyze you are like scientist, you are meditators, are scientists, I mean the psychology or mind doctor, the psychologist, or yourself the inner scientist, meditator.

However, while the attachment arising if you watch, if you examine, do you really get peace from that or not? Do you really feel peace within you, in your heart? No. There’s no peace at all, there’s pain, instead of peace there’s pain, when there’s attachment,. So attached mind is sticked, like use the word sticked, the mind kind of got stuck, sticked on the object. So difficult to separate from, so the pain of that, so difficult to separate from there’s mental pain, mental sicknesses.

The mental factor by its own power to its object grasped, attached. So if you watch how is your mental state at that time, what effect you get is pain, no peace at all, that’s very easy to see, to experience. I mean to discover, it’s not difficult if you really watch, while strong attachment arising, if you watch your mental continuum whether there is peace or something tension, tight or pain, you see huge differences.

The minute when you think the death may happen right now, today, this moment, suddenly can happen, suddenly can happen, the separation. However the death can happen today, even this moment can happen. Suddenly, suddenly you discover it doesn’t make sense, totally, I mean nonsense to be clinging, whether it’s material object, whether it’s person, person’s body, suddenly it doesn’t make any sense, when you think, when you think of the reality, nature of the life, impermanence, the death can happen even today, even this moment. That by the time tomorrow or soon your name joined with the dead.

So my name is Zopa, Zopa, Zopa is, Lama Zopa is dead. So sooner or later, very soon that people talk, write that Lama Zopa dead, so the word “dead” joined. So this any time can happen this. Your room becomes empty, your room is become empty, your body on the firewood, skull, bones, fat melting, people praying. Or coffin, could happen any day, my body, your body in a coffin and people carry it to the funeral, to the grave, to what do you call it, funeral or? What do you call it place? Huh?

[Students answer]

Where the body’s buried? Cemetery. Any day that can happen your body, anything my body in coffin, this expensive coffin, so from the house people carry to the cemetery, so any day this can happen, any day this can happen. So you really think the reality of life, impermanence. Suddenly your clothing, cars, all this, [Rinpoche snaps fingers] then others use. The house completely feeling of empty, your room is empty, bed is empty, so this can suddenly happen. Some flowers put around the cemetery, the consciousness not there, the body’s just there, consciousness is not there, some flowers around.

Anyway, when the body on the firewood, melting the fat and the bones, so this can happen, this can happen even tomorrow, anytime this can happen. If you really think, the reality of life, impermanence, suddenly there’s peace, there’s great peace in your heart. It doesn’t see any purpose to be attached to these things. So doesn’t see any purpose, totally nonsense. So you see, suddenly you cut this desire causing problem all the time, unhappiness, no satisfaction, doesn’t give any satisfaction, doesn’t give any peace, satisfaction in your heart, so that. All this constant dissatisfaction, all this, then nothing’s enough, so always want more and more and more, better, this. However, suddenly there’s quietness, peace in your heart, free from attachment, cut the desire, free from the desire.

Recently, also in Washington on the day of offering gold medal, I think that His Holiness mentioned also, that’s inner violence, so even though you’re giving something to, even though you’re doing something, helping or you’re giving something to other people, to the other, but your motivation is, purpose is to benefit to yourself, the self-cherishing thought for your own benefit.

His Holiness said that’s “inner violence,” that’s not inner peace, but inner violence. So those self-cherishing thought, attachment, however, with that, I mean the motivation for that, so inner violence, inner, not sincere, not peaceful mind, not sincere giving. You’re giving, but to benefit yourself, so self-cherishing thought, attachment, so the inner violence, even outside looking kind or giving, but in reality, deep in your heart to benefit yourself, reputation, however, to get help from that person, however for your happiness, to benefit.

However, what I’m saying, so I’m not going to expand. What the Kadampa geshe said, the other day I didn’t remember exactly, so you have hundreds of ideas, thoughts, but in your life whole problem mistake is not having thought one, not having thought the one thing. So that’s what, what’s that? That is impermanence, death, reality of life.

Therefore, all the negative emotional thoughts, all the desire and all this garbage or junk, the mental junk, however so all this, all this and then you’re suffering, you’re suffering, you have no peace and suffering constantly, suffering with the emotional mind, negative emotional mind. So always, you torture yourself, you torture yourself all the time, so torture yourself all the time, put yourself in prison all the time, prison of delusion, hallucination.

Even one has the whole sutra, tantra, all those hundreds of volumes of Kangyur, the Buddha’s teaching, Kangyur, and twenty volumes, all this Tengyur, however, and besides those pandits’ commentaries, then all the Tibetan great masters, all their teachings. Even you know all those by heart and can explain by heart, but then your heart’s empty, but your heart is empty and your inner life is suffering, your heart’s empty, no satisfaction; not only no attainment, but not even satisfaction, contentment is achieved.

The heart, however, filled with many negative emotional thoughts, misery, your heart’s filled with misery. That is because you have so much knowledge, but not having thought of one, the impermanence. So the mind doesn’t get tamed, doesn’t get subdued with all this knowledge. When the mind doesn’t get tamed, no attainment, so miss due to not having thought of a very important one in the life, which doesn’t allow to practice Dharma, which doesn’t allow the actions to become Dharma, attainment.

Anyway, similar, so similar as I mentioned before, one do billions of things, so busy, but no inner development, but no inner development. Here it’s empty, here your life’s empty, nothing happen. So then again, again that is not having followed this one, impermanence, the reality of life, impermanence, death. So the minute when you think then all this billion things, doesn’t find any meaning, what kept you so busy doesn’t find any meaning, so then only Dharma. Then Dharma comes from the heart, then your mind become Dharma, only then, then it become Dharma, like that. Then the attainment comes. Then one becomes a very sincere person.

Anyway, similar if somebody have done, “I have done that retreat, this retreat, this retreat, so many retreats, three-year retreat, this and that, this three-year, that three-year retreat,” but then negative emotional thoughts, so same or even worse, even stronger. However, if somebody shows disrespect to you, or some insulting words, then you suddenly get upset, angry. Your physical body, appearance of your face changes, suddenly become negative expression, negative expression of negative mind, and when we get angry, it’s angry expression, so it takes that form. So, easily affected by how people behave and [what they] say and then [reflect back?].

That shows all those many years of retreat, however, so much number of mantras that done, or however, so it shows, maybe they didn’t become Dharma. You didn’t use those to benefit yourself, to benefit your heart, to help your mind, to tame your mind, you didn’t use. So you used outwardly, but you didn’t use inwardly to benefit your mind. Again, many years of meditation, or somebody says “I’ve done meditation,” however then, there’s again this thing, not only the extensive study all this, but then here meditation, somebody, “I’ve done some meditation, so many years, three-year retreat, this and this and that, so many number of mantras.” So more number of mantra retreat done, more number of retreat done, then the person become more and more calm, more gentle, more kind, more compassionate, more content, so that’s good sign. That means, what he is doing—retreat, chanting mantra, all this—benefited to his heart, become Dharma, so it means all this becomes Dharma. So like that.

Something I mentioned, so there has been a situation, somebody was doing retreat, deity retreat and here holding mala, then here holding knife. Somebody came to bang on the door, somebody came to bang on the door. Then you make a decision, the anger, while you’re reciting mantra, mala here, then here is knife, in case the person [comes inside.] So anyway, it happened. I mean, the man didn’t, the person wasn’t coming inside who was banging on door, but the person inside was holding knife, his mala. That shows doing retreat did not become Dharma. So it means how your heart and Dharma, gap, there’s gap between. Even though you’re doing all these numbers, collect numbers.

What I’m saying, when you examine the mind while attachment arising, watching negative, nonvirtue, it doesn’t bring peace, it doesn’t bring peace to your mental continuum, disturbs your mental continuum, pain, so the function what it does, that is delusion, and nonvirtue, and the result, the action done out of that is negative karma. Why? Result is only suffering. Action done out of that, negative karma, and then the proof is result is only suffering, can be said also that way. There’s no happiness, result only suffering, therefore it’s negative action, because the result is something which you don’t like to experience, so that.

Anyway, delusion also, it obscures the mind, the attachment, what function it does, it obscures the mind. Not only disturbs, but obscures the mind, to see as I mentioned yesterday, to see the impermanent phenomena, impermanence, causative phenomena which nature impermanence. It obscures to see the impermanent nature, it obscures to see the dirty body contain, the body which contains dirty things, so which nature is dirty, that which is the reality, it obscures to see that as dirty.

Then, as clean and pure, wrong, it hallucinates, gives wrong projection. The same thing is feeling samsaric suffering, which is suffering then it obscures to see suffering, then it hallucinates, to cling, believe that’s real pleasure, then cling on that.

However, it obscures to see the reality, so it interfere, it becomes obstacle for, it doesn’t allow to achieve liberation, because it obscures to see the suffering of suffering. This samsaric pleasure which is suffering, so it obscures to see that as suffering. So then also pleasure, hallucinate that, attach to that, then you don’t achieve liberation, ultimate happiness, the real happiness, ultimate happiness, you never achieve. So like that.

Also attachment obscures the mind also to see the emptiness, the meaning of selflessness, the selflessness of person, selflessness of [_?], the ultimate reality of phenomena, ultimate reality of the mind it obscures. So these delusions has, not only disturbing, but also obscures the mind.

I went back, so I don’t remember what was the connection. But anyway, so I went back and finished this.

Also in Guru Puja mentioned, “Please grant me blessings to be able to see the self-cherishing thought, this chronic disease,” means this disease one has, these mental sicknesses one has from beginningless rebirth, so this is very, most severe, the chronic disease oneself, the person, oneself has, is most severe.

To see that this is the cause arising all the undesirable sufferings, all the obstacles to attainment, all the obstacles to happiness. So put the blame on the self-cherishing thought. Harbor it, like you harbor absolute enemy, somebody who harm you, abuse you, you harbor for many, for your whole life you harbor, father did this, somebody did this. Then you make yourself sick your whole life and you cry, make yourself so sick, your mind make yourself so sick, this did to me, this, your whole life, so many years, so sick, your way of thinking, negative way of thinking make you sick, it make you sick your whole life, so that can’t enjoy your life. Your mind created this pain in your heart.

Now here that’s wrong, but here harbor, harm the self-cherishing thought gives you all the time from beginningless rebirth. So harbor it, then to cut this great demon, the self-cherishing thought, so requesting blessing for all this to be able to, first of all to be able to see this is door of; this is you can say door, cause of all the undesirable sufferings, all the obstacles, every single undesirable big or small you experience in the life, everything comes from self-cherishing thought, to be able to see that. Then to put the blame back immediately, to harbor and cut the great demon, the self-cherishing thought, [_?]

Here I add one thing, so not only blame to that, but also you give this problem, this obstacle, whatever it is, dislike, something that you dislike, give it, not only blame due to, but you give it, you give the problem, that pain, that sick, whatever. That relationship problem, whatever, give it to, so also problem is that you give back, give it back to the, it’s given to you by self-cherishing, but now you give it back to the self-cherishing thought and destroy it. So can add that on top of that, so it becomes like atomic bomb over the great demon, self-cherishing thought, enemy, so it becomes extremely powerful. So it becomes most enjoyable life, most enjoyable life, happiest life.

You don’t find any obstacle in the life, so all the obstacles, any undesirable, become so beneficial to destroy enemy self-cherishing thought, so that you can have bodhicitta in your heart. Destroy enemy of the bodhicitta, so you can have bodhicitta in your heart, source of happiness, which is source of happiness of yourself, which is source of all your happiness up to enlightenment. All the Buddha’s infinite qualities, what Buddha’s holy body, holy speech, holy mind has, comes from your bodhicitta, so achieve from your bodhicitta.

And then your bodhicitta which is source of happiness of all the sentient beings, from your bodhicitta, you, the one person, bodhicitta. Numberless hell beings, hungry ghosts, animals, human beings, sura, asura, intermediate state beings, numberless sentient beings, they achieve enlightenment, they achieve all the happiness from your bodhicitta, so that. So self-cherishing thought which is enemy to that bodhicitta, you destroy, so that’s the happiest life.

What I was saying, trying to say last night, that and taking other sentient beings’ suffering on yourself, using that, using the problem whatever one experience.

However, whatever difficulty, obstacle one experience, so if you’re able to, first of all, when we encounter things to think, “This is my most exciting life,” think, “I’m so fortunate, so fortunate, this thing is the happiest life.”

See if we have to, we gradually the small problems, small pain, we’re able to use that for bodhicitta to achieve enlightenment, cause for all sentient beings. Then more we develop bodhicitta, then we’re able to utilize also the bigger pains, problems, also that happen. Then able to use for bodhicitta practice, to achieve enlightenment, instead of obstacle, then it become cause, it become quickest cause to achieve enlightenment for sentient beings, because experience that on behalf of all sentient beings. So it become the most powerful purification, purify many eons’ negative karma when you experience for sentient beings, so very powerful purification, and collect numberless merits.

For whom you’re experiencing this problem, sentient beings numberless, whose suffering you’re taking on yourself, they’re numberless, so collect limitless skies of merits. So it becomes quicker path to achieve enlightenment and quicker path to you to enlighten, you the one person, to liberate numberless sentient beings from suffering and enlighten them quicker.

That’s why even Maitreya Buddha generated bodhicitta, become bodhisattva much earlier, Guru Shakyamuni Buddha generated bodhicitta much later, but Guru Shakyamuni Buddha become enlightened much earlier than before Maitreya Buddha. That’s because Guru Shakyamuni Buddha’s bodhicitta, strong compassion is stronger than Maitreya Buddha’s when he was a bodhisattva, his compassion, bodhicitta.

Both of them saw the five tiger family dying of starvation, and both of them went back home, and I think it was brothers. So then Guru Shakyamuni Buddha alone came back and then he gave his body to the five tiger family who were dying of starvation. But Maitreya Buddha, when he was bodhisattva didn’t do that, but Guru Shakyamuni Buddha’s past life did that.

So example like that, so that’s why Guru Shakyamuni Buddha even generated bodhichitta much later, but become enlightened much earlier. The great yogi, the Getsul Tsimbulwa that was in Vajrayogini, in Lama’s story. So Geshe Guru Ngagpa Chöpawa came to go to a place called Odi, where he did last practice, tantric practice, tantric conduct just before achieving enlightenment. So he was on the way to the Odi. There was a big river, there was a big river and then a big river, and then there was one woman there, totally filled with leprosy disease, and pus and blood coming out, something kind of very, very awful, kind of terrifying, very, very awful, one looking very dirty.

So she asked Ngagpa Chöpawa, the great yogi, “Please take me the other side of the river.” And he didn’t take her; Ngagpa Chöpawa passed through. And then later, his disciple, Getsul Tsimbulwa, who was living in thirty-six vows came. Then she asked same question to him even though he was a monk, but without any hesitation that unbearable compassion arose for this woman and he took the woman on his back. And in spite of woman with the sickness, all the sicknesses you can get, without any hesitation. Then when he reached the middle of the river, even he didn’t get across, but middle of the river, then this [woman] become the deity, enlightened being, Dorje Pagmo, same, Vajrayogini, same, Dorje Pagmo.

Then she took him in the pure land, Tharpa Khachö, the Vajrayogini or Dorje Pagmo pure land. So there if you’re able to be born there, in this Tharpa Khachö pure land, definitely you become enlightened there. Most of the pure land doesn’t have that opportunity and most of the pure land, they are incredible, like deva realms, unbelievable great pleasure, enjoyment. But then again, even you have to be reborn in the lower realms, afterwards is same.

As Amitabha pure land, according to some lamas, then Kyabje Kirti Tsenshab Rinpoche, Kyabje Denma Lochö Rinpoche, then from there, and then you get reborn Amitabha pure land. Then you’ll never get reborn in the lower realms, but there’s no opportunity to practice tantra, so you can’t achieve enlightenment there. There bodhisattvas, they have to pray, who are born there, bodhisattvas they have to pray to be born back in our world, the southern continent, here this tantric teaching exists, so the southern continent, the human continent, in our continent, so to be born here to practice tantra to achieve enlightenment.

My guru, root guru, His Holiness Trijang Rinpoche, when I asked by correspondence, Rinpoche answered that you can achieve enlightenment, you can practice tantra there. So that’s different. However, the definite one is Tharpa Khachö, the Vajrayogini, or Dorje Pagmo pure land.

Therefore is enlightened being, but Getsul Tsimbulwa saw only ordinary being, full of disease, very dirty. But because his unbearable compassion arising, thinking it’s ordinary sentient being suffering, so just didn’t get to cross the whole river, just middle, during that duration while he’s carrying her, all his, so much negative karma purified, all the defilements were purified by strong compassion.

So now his view—before he has ordinary view projected by his ordinary mind, impure mind—now that’s purified, that karma, negative karma, that karmic obscuration which makes to see that ordinary being, purified, it’s gone. So now pure mind, so now you see enlightened being, you have total pure view the enlightened being. Like that, just carried her, just halfway [across] the river, but strong compassion. So you see, so incredible, so fast the purification, so strong, and he without need to die, leave the body in the world, with this body she took, Dorje Pagmo took him with the same body in the pure land and become enlightened there. But his guru, the yogi, Naropa, didn’t pay attention to her, so nothing happened that.

Here, but the reason why, what I was saying here. So when you dedicate your life for others, when you have sicknesses, problems, when you experience for others, for the sake of all sentient beings, taking their suffering on yourself, their problems on yourself, cancer, whatever it is.  So how that is unbelievable, so many eons’ negative karma get purified, inconceivable skies of merits you collect, and then you’re able to achieve enlightenment, you’re able to achieve enlightenment so much quicker, which means you’re able to enlighten all sentient beings quicker, numberless sentient beings, you the one person able to enlighten numberless sentient beings quicker.

From such the stories you can see the proof, how it becomes quick path to enlightenment, so this is not talking tantra, this is just sutra. But the bodhicitta using, arising such strong compassion to sentient beings, dedicating your life to even one sentient being. Even you dedicate to one sentient being, even just if it’s one sentient being, compassion to one sentient being, dedicate your life to one sentient being, sacrifice, from such these stories, this is not the only story, there are so many other stories, you can see, how quick able to go to pure land with this body, even without crossing the whole river and to achieve enlightenment there.

This also becomes the reason how every sentient being, how your enemy, angry enemy, however, that sentient being is most precious, most precious, most kind one, because if you generate compassion, strong compassion, all the attainment, enlightenment. The skies of qualities of Buddha’s holy body, holy speech, holy mind has all these unbelievable, unbelievable, unbelievable qualities the higher arya bodhisattvas, so you achieve all that from this one sentient being, whom you generate compassion. From this one sentient being, you get all this. Therefore, every sentient being is most, every insect, every person who gets angry to you or who criticize you, everybody is most precious, most kind, most precious, kindest one in your life.

Anyway, going back, so power of prayer, then the power of prayer, praying then always. How to say? Always to not separate from bodhicitta, to generate bodhicitta, to develop bodhicitta. Collecting merits by making offering to Triple Gem, collecting merits by doing service to sentient beings, then you use those merits to actualize bodhicitta, the power of training. So you train your mind bodhicitta is the main project, main project in your life, train the mind in bodhicitta. Every single act; when you go to sleep, go to sleep with bodhicitta; when you eat, eat with bodhicitta; when you dress, dress-up with bodhicitta; when you go with job, to go with job with bodhicitta; when you wash, wash with bodhicitta.

So everything, so that’s train, as Kyabje Khunu Lama Rinpoche mentioned in A Praise of Bodhicitta, in those and other teachings. When there’s happiness, comfort, experience with bodhicitta; when we experience problems, experience problem with bodhicitta; so live with bodhicitta, and die with bodhicitta. That’s training, power of training, one of the five powers, is one. Anyway, by using whatever happiness, suffering happens, then using this to practice the five power. Then this way, then you utilize it to develop the two bodhicittas—absolute bodhicitta, wisdom realizing emptiness, and then conventional bodhicitta—you utilize in the path to develop these two bodhicitta. Then this way, always to keep the mind happy, always, so only meditate, meditate this, only the mind to be, mind to be only in happy state, I’m requesting blessings for all this, so all this practice like that.

You know where, from where I started. It’s a long way, so I can’t remember. So anyway, anyway. Before the death comes, I must make sure to not be born in lower realms, get higher rebirth. Not only that, to be free from samsara. Not only that, I must achieve enlightenment for the benefit of all my kind mother sentient beings, okay. Therefore I’m going to take oral transmission of the Golden Light Sutra.

Again obstacle happened for the oral transmission.

TADYATHA DHARE DHARE BENDHARE SVAHA

If you recite this mantra seven times before you read,  recite text, if you chant this mantra seven times, TADYATHA DHARE DHARE BENDHARE SVAHA, then the recitation becomes like ten million. So like reading Arya Sanghata Sutra, or Golden Light Sutra, or Arya Manjushri Sutra, whatever you read or you recite, whatever, before, you chant this mantra seven times then it increases, multiplies, so it’s like ten million, like that. This is due to Buddha’s compassion and Buddha’s power. Buddha can make, the mantra has the power, can bless, the mantra has that power to benefit us sentient beings, so that.

[Oral transmission]

Yeah, please have tea. 

[Food offering prayer]