So continue a little bit the previous, yesterday’s subject. So as the motivation, also to combine with the bodhicitta motivation, like that, to take the preparation of the Chenrezig Gyalwa Gyatso, the great initiation.

So, persuading to take the essence of this human body endowed with the freedom and richness, and how to take the essence on this body endowed with freedom and richness. [pause] Having freedom to practice Dharma without being in the hell realm. Then, having freedom to practice Dharma without being in preta realm. Having freedom to practice Dharma without being in animal realm. Having freedom to practice Dharma without being barbarian. Then, having freedom to practice Dharma without being long-life god. [pause]

Then, having freedom to practice Dharma without being heretical being, who has totally wrong belief, so instead there is reincarnation, karma, then total belief there’s no reincarnation, karma. And not believing the liberation and that the true path which makes it possible, so that there’s no such thing. Such this liberation and such this path. The person may have other beliefs, liberation but different, and a different path how to achieve that, may have other beliefs, but not believing this way. So, total wrong belief than what to Omniscient One, enlightened one, has shown. Without using Sanskrit name “buddha,” just the meaning, path that’s shown by fully enlightened one. So total opposite to that. What the fully enlightened being realized, discovered, has shown, so totally wrong belief to that.

If it is heretical being, then I think it’s a barbarian. But if it’s barbarian, I’m not sure whether it has to be heretical being. There are people who just doesn’t know at all, there’s no other belief, other doctrine, belief, but just no idea, no understanding at all, so can be checked whether it’s a heretical being or not. It think maybe there’s a barbarian who’s not heretical, but if it’s heretical, then I think it’s a barbarian.

However, then, if one were in a world where Buddha hasn’t descended, where there’s no Buddha, then one doesn’t have freedom to practice Dharma. So in this world that the Buddha has descended and ____ _____ _____ teachings, so therefore, one has freedom to practice Dharma.

So then, how this freedom is so precious, meditate like I explained the other day. So even in one second, how it’s so precious, like that. This is highly meaningful and then difficult to obtain and also this can be lost any time. So, after how this is highly meaningful, then also meditate, even in one second not practicing, missed out, didn’t get to practice Dharma and missed out, even one second, then greater loss than the whole sky filled with the wish-granting jewel. So the most valuable in the material possessions is a wish-granting jewel, so there’s nothing higher than that, so therefore, that example is used to compare the value of the precious human body, with its freedom.

Same, in The Eight Verses of Thought Transformation, then the first stanza, why the wish-granting jewel is used as an example for how precious, why that name is brought there, to realize how one sentient being is so precious, kind, not only one wish-granting jewel cannot compare to, the value of that one wish-granting jewel cannot compare to the one sentient being how precious it is, the value of that can’t compare. Even the whole sky filled with wish-granting jewels, that much value is nothing compared to the value of, how one sentient being is so precious in your life, so kind in your life. All the value of, when you compare how precious it is, one sentient being in your life, whole sky filled with wish-granting jewels is lost, it’s nothing. So that’s why it says, [pause] in the Tibetan it says, yizhin norbu le lhak pai, tön chok trub pai sem pa yi, [pause] what we recite, the translation needs to be checked. I’m not sure, maybe there was something left out, tön chok trub pai sem pa yi, which is thought, that one achieve great success, so it’s higher, the sentient beings are higher, more special than a wish-granting jewel. Just by having, just you own the wish-granting jewel doesn’t mean just only from that you can achieve the three great purposes. But without having that, even slightest even atom, with a sentient being you can achieve the three great purposes. One wish-granting jewel or limitless skies of wish-granting jewels, whole sky filled with the wish-granting jewel, alone can’t stop rebirth in the lower realms, can’t stop that your reincarnating in the lower realm, it can’t stop. Then that means no question that can’t stop the oceans of samsaric suffering, the cycle of death and rebirth in samsara, it can’t stop, there’s no question. And can’t save from falling in the lower nirvana. It can’t help, it can’t protect you from samsara and the peace, “peace” means the lower nirvana, from the danger of samsara and peace.

So, that is similar here. With this one freedom, being in the world where Buddha, having freedom to practice Dharma not being in a place which is empty of, where hasn’t descended. So this one freedom can achieve all three great meanings, three great purposes, but even you own the whole sky filled with wish-granting jewels, even you own that much, that alone can’t stop the rebirth in the lower realms, so forth. So therefore, this freedom is much more precious, so much more precious, unbelievable more precious than the whole sky filled with the wish-granting jewels. Then, conclusion, to practice Dharma all the time, like this.

If one is a fool, then no freedom to practice Dharma, so then one has freedom t practice Dharma not being a fool. Not being fool or not born as a fool. Even born as a human being, but a fool, so cannot meet Dharma, can’t understand the words and meanings. So nothing you can do the whole life, even you live for hundreds, even you live for hundred thousands of, even you have long life, but since your mind is fool, then can’t, same as animal, can’t do anything, can’t learn, can’t understand the words and meanings of Dharma. So, as I explained barbarian, so here you put first, just, instead of going straight through the outlines, just put yourself in the situation, somebody whose mind is totally fool, how much you explain the person, no way the person can understand. So put yourself at that situation, how it is, to be like that in the whole life, can’t imagine. See if you can bear it, see if you can bear that even one day, even one day to be like that, born like that, become like that, cannot bear it. One can’t bear it, even one day to be like that. [pause] Can’t stand, if one is like that, can’t stand, so unbearable, can’t stand, it’s so unbearable, even born as human being but fool, can’t _______ meaning, can’t meditate.

So it has two functions, one is it helps to generate compassion to them, if you understand well the disadvantages, the shortcomings being born as a fool, it helps to generate compassion. The other one is to make, it helps to discover, to be aware, to be awakened, one’s own mind, how this human body is so precious, this freedom to practice Dharma not being born as a fool, how this is so unbelievably precious, so to awaken, to wake up, to be aware, to wake up, anyway, to realize this.

And, [pause] there I just mentioned fool, but it’s also mute, ?lek-pa, fool, ?u-pa, mute, unable to communicate. [pause]

Then ten richness, the first one, being a human being, able to understand the words and meanings and that’s the main thing then for that able to ________, communicate, speak. Then, as it is mentioned in the teachings, as it is mentioned in the text, so by having these richness gives opportunity to practice Dharma. Then again, with this richness one can achieve the three great purposes even in one second, how this is most precious than all the sky filled with wish-granting jewel. Then if you don’t, if you missed out to practice Dharma even for one second, then wasting this richness, being human being, to practice Dharma, having received this first richness, having received this, then opportunity to practice Dharma, so missing out even for one second, didn’t get to practice Dharma, it’s a greater loss than whole sky filled with wish-granting jewel. Then same as the rest. How this will be difficult to find again, this can be lost any time. So always _______ to practice Dharma.

And then, not only that, being born in the, not only having that richness, but having richness to practice Dharma being in the center of the religious country. So now here, this time we are in the center both, where one center is defined by having the lineage of the ordinations, so the full ordination of nun, the full ordination of monk, full ordination of nun, and the getsul, male getsul and then female getsulma, where there are people living in these ordinations, where there’s lineage of those ordinations. So, because there’s lineage of the ordination, these ordinations, so therefore, if one wish to achieve liberation or to achieve enlightenment, without much obstacle to practice the path. So, of course, if one is actually living in the vows, ordination, then a person is free from obstacle, a person living in the vow for twenty-four hours or whole life, so free from obstacle to living in the higher training of the morality, the foundation to achieve liberation and also with bodhicitta, then great compassion because also can become foundation to achieve enlightenment for sentient beings.

Then of course, if one doesn’t live in the vow, even one has taken ordination, but doesn’t live in the vow, the idea is easier to practice Dharma, less obstacle to attaining realizations, easier to practice Dharma, to achieve realizations, easy to meditate, less distraction to the meditation, that’s the idea. So if one is actually living in the vow pure then very successful, no obstacles. But if one is not living in the vow, if one is not observing, then itself become obstacle, those negative karmas itself become obscuration to the mind and blockage to have clear mind and to develop shamatha or realization of the path to liberation, to enlightenment. The idea is, the purpose, idea is, so that less obstacle to practice Dharma, to meditate, so much more freedom, so not so many obligations, so many things in the life, so the idea is that, so much freedom to meditate, to practice Dharma, that’s the idea. But of course it depends on the individuality, whether one, how much one is able to continue living in the vows, so it’s a question of that.

In Tibetan there’s a saying [Tibetan], so living in that life and then what it’s supposed to be is, if you actually live in those vows then [Tibetan], so becomes like that, less activity, so there’s not much activity to do for this life. Whereas the other, generally speaking, of course it depends on the individual, even a lay, but it depends on the individual, not every lay person is the same, not the same. So generally speaking, like that, so many things to do in the life, then makes to engage in so many negative karmas, pressure of, anyway, so so many engagements, obligations and then engage in so many negative karmas. But, that’s general, but as I said, lay also depends, everybody’s not the same.

Then, ordained person, as one took the ordination, depend on the individual person whether one live in the vow or not, so that idea of [Tibetan] so much freedom and less activity and ?not many things to do for the works of this life, so many things to do, family responsibilities, so many, many things. So however, then life from happiness to happiness, better and better, to liberation, to enlightenment. But however, that depends on individual, again, not everyone’s the same, it’s up to the individual, how much one observe the vows. There are basic vows, then secondary vows. There’s different those levels of vows.

So, here, Bodhgaya, so, before mentioning that, so being where there’s lineage of the vows, then because of that then if you wish to practice Dharma by taking vows, the thirty-six vows or 253 of the gelongma vows, except the Tibetan that do not have that, that the lineage was stopped, didn’t get continued in Tibet. So, one has this richness, where there’s lineage of these ordinations, so if one wish to practice Dharma, taking vows, like that, one can, one has that richness, opportunity to practice Dharma that way.

So therefore, so I explained that here, if one has taken ordination, living in that, or one is going to take ordination, want to live in that, then that helps other people to receive perfect human body, your living in ordination, you already have taken ordination, living in that, all those who are going to take ordination, if one live in that, it helps the people in the country, in the area, receive perfect human body, because it supports that person, it helps that there’s lineage existing in that country, in the area, so the other people they get change to practice, practicing Dharma, living in the ordination. So therefore, this is one way makes you to think, makes you to feel that you have responsibility, so if you stop the, if you change your mind and if you stop the, you have taken ordination then if one change one’s own mind, give up the vows, then it kind of interferes to other sentient beings to receive a perfect human body, especially like in the West or in the countries where there’s no Sangha, so it helps others to receive a perfect human body. So you can see that one has responsibility of that.

So there’s a sutra, I don’t know the, in the ordination, [pause] the motivation of the benefits in the text, it quotes sutra, One who’s living, [Tibetan] one’s who endowed or one who’s living in the vow, one who’s living in the morality, then there’s happy life. One who’s living the life degenerated morality, the precepts, then that is suffering life. That life is suffering life. One who is living in the morality, in the precepts, then that life is a happy life. One who is living in the degenerated, life in degenerated vow, then it’s a suffering life.

So, [pause] there’s two more verses, but I’ve forgotten.

So this teaching very important to, such like this teaching, it’s very important to write down and, in one’s own prayer book and always to remember that, this is Buddha’s instructions. So one has already the idea before taking ordination, so if you are unable to, if you break, living the life breaking vows, then that life is suffering, suffering life. Then engage in so many negative karmas. So that, to not be false so that one can be firm, clear, firm and clear your direction of life, even before taking that ordination, so it makes the life very clear and then that makes the life very easy life, very happy life, easy life. [pause]

So center of religious country, so Bodhgaya, for example, it’s explained in the text, like Bodhgaya, so this is one example that being in the center of the religious country is one. So this time not only in the center of the religious country where there’s lineage of the vows but also we are in the center of the place, the Bodhgaya.

So, then, [pause] so anyway, so to know much ahead is very important, very good, if one is able to live in the vows, that’s the most happy life, very easy to achieve realizations and so much freedom that, especially shamatha and so forth, the calm abiding meditation, in order to complete the path. But, one can benefit so many sentient beings, but if one is unable to ?hold to the vows, live the life the broken or degenerated vows, then one will be living a miserable life, so to know this before, it’s very important so your mind is making sure, ready, for that. Those planning to take vows, so make sure, stable, that you know what you’re doing, you know where you’re going, otherwise become very confused, very confused life.

The next one then, five richness that’s received from one’s own side then five richness received from others, so there are two. [pause]

Then, having the richness not engaged in the extreme actions. So that has strict one, practice, the meaning of that, strict one and lighter one. The lighter one is not engaged in the five uninterrupted negative karmas, not engaged, killed the father and mother, arhat, caused blood to the Buddha, and disunity among the Sangha. So one who has committed these then cannot take, no opportunity to, so doesn’t have the richness able to, it doesn’t mean that person cannot practice Dharma, it’s not saying that. But that person cannot receive ordination, cannot be granted ordination. If the person wish to take ordination, cannot be granted. So, person who committed any of those, from the five uninterrupted negative karmas, any of those.

Then the light meaning of that is, not committed ten nonvirtuous actions, that’s the strict definition of having richness not engaged in the extreme action. So the strict one is this, meaning of that. Not committed any of the ten nonvirtuous actions. So my root guru, His Holiness Trijang Rinpoche explained, when I received the very first lam-rim teaching in Sarnath, Liberation in the Palm of Your Hand, that Rinpoche put together the notes, that when Pabongka Dechen Nyingpo gave the teaching, lam-rim teaching, then even though there were many highly enlightened or renowned great learned lamas, but Pabongka Dechen Nyingpo specially asked His Holiness Trijang Rinpoche to put the notes together ?from that teaching. I think also this is explained in the commentary of Thirty-seven Practices, commentary by Trulshik Rinpoche’s root guru, Rumbu Sangye, there it’s also explained like that.

And then, next one is, richness [Tibetan] so having devotion. In some teachings it’s mentioned Tripitaka, having devotion to the Tripitaka teachings, in some teachings it’s mentioned, ?dulwa, having faith in dulwa, but that time His Holiness Trijang Rinpoche explained, this having faith in dulwa, it’s not the vinaya, dulwa means lam-rim, having faith in the, because lam-rim, the steps of the path to enlightenment, it is set it up mainly, the main objective is to subdue the mind, not to count the number of existence, phenomena, but it’s mainly to, the main objective, purpose of lam-rim is to subdue the mind of the sentient beings. So having faith in dulwa, so that means, so Rinpoche said it’s, His Holiness Trijang Rinpoche said the lam-rim, having faith in lam-rim, so I think, and what I think is, maybe even among the lam-rim, might be teaching on karma. So if you have faith in the teaching on karma then you can change your mind, you can change your actions. But if you don’t have faith in the teachings of karma then you’ll never change your mind and your actions. You won’t abstain from the ten nonvirtuous actions. So if you have faith in the teaching of the karma, then there will be change in your attitude and your actions. So this is what I guess, so lam-rim, but even among the lam-rim might be that particular teaching. So, having that faith, then so richness, one has that richness. By having faith, one has opportunity to practice Dharma. Then opportunity to practice lam-rim, to observe karma, able to observe karma, abandon negative karma and practice good karma.

Then, being in the time Buddha descended. So, even one doesn’t see Buddha in that actual aspect of Buddha, but the regent of Buddha or substitute, there’s the virtuous friend, who reveal Dharma to you. Who teaches you, who awakens you from the sleep of ignorance, ignorance in karma, then the ignorance in the ultimate nature, the two truths. So, virtuous friend waking up you by revealing the teachings what taught, left in this world by Buddha. So, working to you on the behalf of Buddha. However, either manifested in the ordinary, in human ordinary form, human form, guide you, or through this ordinary human form guide you.

So even Buddha descended in this world, but we are born in the time that Buddha hasn’t revealed Dharma, then again there’s no opportunity to practice. So Buddha has not only descended but also revealed Dharma. Then the Dharma, even Buddha has revealed Dharma, but if we’re born after the Buddhadharma stopped, completely degenerated, stopped, then even one has taken human body like same as taken animal body, human, it’s just called human by the shape of the body, but no difference, way of living the life mentally no difference from animal, so no opportunity to practice Dharma. So we just made it, we just made it, before the teaching of Buddha stopped. Before the teaching of Buddha stopped we just made it. For example, the light, there’s a light, you happened to be there just before the light stopped. Before it become totally dark. You just made it. So like that, we just made it, before the Buddhadharma stops. So, we’re able to have richness, opportunity to practice Dharma, so the Buddhadharma is existing, so having opportunity to practice Dharma, having richness, the Buddhadharma is existing. Even though this is a time of realization, which comes in two, realization and then transmitted teaching of the Buddha, so now this is generally in the world regarded not the time of the realization but the time of, that’s already passed, the time of transmitted teaching of the Buddha. But as Pabongka Dechen Nyingpo said, if from your side, if you’re able to have realization then even though generally in the world regarded as time of, it’s the time of the Buddha’s teaching, the transmitted teaching, the words, the scriptures. So even though generally in the world regarded, recognized, the time is already passed, the time of realization has passed, the transmitted teaching. But from your, individual side, able to achieve realization, then that’s good. [RL] Anyway, [RL, GL] then you made it.

Then, not only the teaching exists but if one doesn’t follow that then there’s no richness, no opportunity to practice Dharma. [pause]

There’s so many, as I mentioned the other day also, there’s so many human beings, where there’s the teaching existing, for example, just in India, for example, where His Holiness lives, His Holiness residential place, where he resides at Dharamsala, but doesn’t mean everybody, every Indian people there live Dharamsala come to learn from His Holiness, doesn’t mean that. The Tibetans do, then so many people come from the West, from very far, with a lot of expenses, from very, very far, by crossing the ocean, Pacific Ocean, so come to listen to teaching from country where there’s totally different culture, belief, come from there to listen to teaching in Dharamsala. But the people there who always live there, hardly comes, you see hardly anybody from Dharamsala itself, the Indian people there, except if you become bodyguard, [GL] except if you get the job, bodyguard, then no choice, you hear the teaching. [GL] You have no choice, you hear the teaching because you have to around, so otherwise nobody comes, hardly see, maybe sometimes one or two come from Delhi or somewhere, but from Dharamsala itself, just close by, nobody comes there. Almost I can say that nobody comes.

So it’s like that. Even the teaching exists, but if you don’t follow you have no opportunity to practice. So taking refuge, total reliance to Buddha, Dharma, Sangha and as much as possible protect karma, abandon negative karma and practice the virtuous karma, virtuous action. So, then on the basis of that, as much as possible, that much renunciation of samsara, that much compassion, bodhicitta, so and those who are practicing tantra, then also that, so practice that much. So following, so from one’s own side following to Dharma, teaching of the Buddha, because one is doing that then gives the opportunity to practice Dharma.

Then, the virtuous friend having compassion to give teachings to oneself, so one has the opportunity to practice Dharma, one has that richness. And also added on that, especially Sangha, lay or Sangha, gives support, somebody has compassion to benefit towards, so support, give you opportunity to learn Dharma, to practice Dharma, so whether this is help by parents or anybody who help you, finance, or who help you.

So there’s, so there are ten richness, so first five received from oneself, then the next five received from others. So, with each richness do the same meditation, how precious it is, with that one can achieve the three great meanings even in one second, so that’s the same. Then if you wasted, if you missed out by not practicing Dharma even for a second, then great loss, much greater than wish-granting jewel. Then no question if we wasted not following Dharma a minute, an hour, days, it’s no question that’s, can’t bear it, most unbearable. So, difficult to find again and it can be lost any time, so must always continuously practice Dharma.

So here, my emphasis is that, not my emphasis but as the Bodhicaryavatara mentioned, Buddhas, Mighty Ones, they checked what is most beneficial for sentient beings and then they discovered that bodhicitta is the most beneficial one. So like that, so therefore, always practice Dharma, so there are so many practices to do, then what makes most beneficial to oneself, to all sentient beings, your life most beneficial to all sentient beings is bodhicitta, so always keep your life, always practice Dharma, so the emphasis comes, so bodhicitta, so what is most, like mercury that transformed iron, thousands of iron into gold, so like that, that whole your life most beneficial, every single activity become cause of enlightenment, transforms from meaningless into cause of enlightenment, every single action, walking, talking, eating, sleeping, doing job, listening, reflecting, meditation, whatever you do, every single thing, action that you do, collects limitless skies of merit and incredible purification and cause of enlightenment, all that cause of enlightenment, so that’s by bodhicitta motivation. So, day and night living the life with this motivation of bodhicitta. So, practicing Dharma continuously, and among this, bodhicitta.

Yeah, so maybe I stop there. [pause]