…the altruism, how to do this. So then, one makes strong determination, planning the attitude of the life, how to live the life, attitude. So, one's own happiness and all other living beings' happiness comes from the altruism, compassion and the problems come from the ego, the self-cherishing thought. Problems to oneself, problems that one causes to others, all those come from the ego, the self-cherishing thought, so then one makes determination, one makes unhappy other living beings from the ego, self-cherishing thought, so then one makes determination that, so somebody who is practicing meditation, Dharma, then, Until I achieve the peerless happiness, full enlightenment, then until I die, this year, this month, this week, especially today, I won't let myself to be under the control of the self-cherishing thought, which is the source of all the disasters, all the unsuccess and all the problems, disease and so forth. Then, I will never let myself under the control of self-cherishing thought even a second, especially today. Then, I will never separate away from bodhicitta or the altruism, cherishing other sentient beings, especially today, then even for one second I will never separate away from this good heart, bodhicitta or the altruism. So that is the attitude of life.

Then, when one dress up, also rejoice that, so how fortunate I am that I didn't die so far, that I am able to live so long. Again today that I am able to be a human being, to have a perfect human rebirth, able to practice bodhicitta, having opportunity again to practice bodhicitta, the altruism, the compassion, then able to benefit, able to do service for other sentient beings, able to benefit other sentient beings. However one who is practicing meditation then that again having opportunity to become closer to enlightenment by meditating, even by doing the direct meditation on the graduated path to enlightenment. So by being alive today, that which gives opportunity to become closer to enlightenment, that which means to bring all the living beings into enlightenment, to do this work, one become closer. However then one rejoice, then when one dress up then remember the meaning of the life, then to free everyone from all the problems, causes, to obtain happiness, to do that then I need long life and healthy, so therefore I put this dress. So in this way then even wearing dress becomes service for all the living beings, to obtain happiness, to free them from problems and to obtain happiness for all the living beings, so it becomes great service dedicated for all living beings. So it becomes action unstained by self-cherishing thought, ego, so therefore it becomes pure Dharma, pure spiritual practice or pure Dharma, it becomes most pure virtue, most pure cause of happiness, wearing the dress.

Then, when one eats, drinks, that time again one remember, why am I eating this? Why am I doing this? So if there's ego in the motivation of eating the breakfast, if there's ego, eating the breakfast only for one's own happiness, then if that is the motivation, suddenly you remember, what is the meaning of my life? The meaning of my life is to free everyone from all the suffering and causes and obtain happiness, so therefore for that then need long life and healthy, so therefore for that reason then eating this breakfast. So in your heart, eating the breakfast all for others, for the sake of all the living beings, as the meaning of life. So then again eating became most pure Dharma, unstained by self-cherishing thought, most pure thought of happiness, because the action of eating is done out of purest attitude unstained by self-cherishing thought.

Then going for work. So when one goes to work, before one goes to work, then again remember the meaning of the life, to pacify everyone's suffering, to obtain happiness for all living beings, so this is the purpose of my life. So therefore, now this is what I'm going to do. So recognize, even though you are making money from the work, you are getting money from the work, but the important thing is to change the attitude, to change the mind. The work is the same, going to do job, going to work is the same, so recognize that the work is the service, this work that I'm doing is the service for other sentient beings. For example, if it's a factory, company or shop, working in the shop, the employers, the people who started the company or the owner of the shop, they need happiness, they need success. That success, their happiness, their success dependent on other people helping, other people working, it is dependent on other people working for them. So therefore, I am going to do service for other sentient beings, for these people who need my, whose happiness, success dependent on me. Then, not only these people, then all the people who get the material from the company, whether it's carpet, whatever material it is, so all these people they get comfort by using these materials, what they buy from the shop, what they get from the company, so they get comfort from that, so therefore this comfort that they get from these materials, this is what I'm offering for them. This is the happiness, this is the comfort, this is what I'm offering. In order to happen that then other people need to work for that, make available, to have production, so forth. Anyway, so therefore, this comfort, this happiness what the others, these enjoyments, this is what I'm going to offer to others by doing the service. So, extensive as possible one can think.

So even there's a house built, not only human beings but there are also animals, birds, animals, other beings they live, they enjoy this house, so therefore one can think of all those living beings who enjoy the material, the house, whatever it is, so this is what you are offering to them. So in the reality there is something you are offering to them, but we have to recognize that. You are doing something, you are giving some enjoyment, comfort, happiness to others, so we have to recognize and we have to think that way, motivate that way, when we work.

Then, if possible, one can think that I must achieve the state of full enlightenment, the peerless happiness, state of full enlightenment, the state of omniscient mind, to free everyone from all the suffering and causes and to bring in this peerless happiness. For this reason, then I am going to practice the paramitas, paramita of morality working for sentient beings, working for others who need your help. So working for them so that is the paramita of morality, working for other sentient beings. Therefore, I'm going to do the service for other sentient beings, so one can think like that.

So this way, so when one goes from home to work, so one motivates like this then while one is working in the office, while one is working in the factory, then time to time remember that the purpose of the life, time to time remember that I am working for others, to obtain happiness for other sentient beings, so time to time one should remember the motivation. So however in this way the work becomes Dharma, pure Dharma because the work is not done for self, done for other sentient beings, so not only Dharma but pure Dharma unstained by self-cherishing thought, so most pure cause of happiness. So the result is only happiness. Then doing the work with this motivation. [pause]

Then, sleeping. Right after that then sleeping, okay. When one goes to sleep, also then thinking again of the meaning of life, to free everyone from all the suffering and causes, to lead to peerless happiness, full enlightenment, that is the purpose of my life, to cause happiness to all living beings, so to do this service, in order to do this service I need long life, healthy, so therefore I'm going to do sleeping as a medicine. So this way, food is used as medicine, sleeping is used as medicine, so this way the sleeping also becomes Dharma, with this motivation then it becomes service for all other sentient beings, become Dharma, becomes most pure cause of happiness as unstained by self-cherishing thought. Then same thing when one does washing, then again one remembers the meaning of the life and then to obtain happiness for all sentient beings, in order to do this service then I need long life and healthy, so therefore I'm going to wash. So this way then washing also becomes the work for other sentient beings. It is dedicated for other sentient beings.

And then when one does party, again think, remember the meaning of the life, to obtain happiness for all sentient beings and to have success in this, then one needs to accumulate a lot of merit, a lot of good karma, so for that reason, I'm going to make charity, so even one is giving a cup of water or tea to others, food, think, I'm going to make charity to other living beings. Even the party, doing the party also dedicate in this way then dedicated for all sentient beings, to obtain happiness for all sentient beings. So this way, even doing the party it becomes Dharma, giving food and drink become Dharma. So like this, from morning until night, so like this, eating, walking, sitting, sleeping, all the activities from morning until night, if we do like this, with this attitude, then all this becomes Dharma, the cause of happiness. So h/e in the mind, in the heart, rather than thinking of oneself, one's own happiness, thinking of all the living beings, to obtain happiness for them. In the heart, rather than thinking of oneself, rather than thinking of the I, cherishing the I in the heart, then cherishing, thinking of all other living beings, cherishing them, thinking of all of them in the heart, then doing the work.

So this is the way how to enjoy the life, how every action becomes cause of happiness, Dharma. So this way Dharma and daily life, Dharma and the working life, Dharma and the meditation and the working life is integrated. This Dharma and daily life is integrated. It didn't become two separate things. Meditation, this way the meditation, the Dharma is not left only in the meditation room or the spiritual practice is not left only in the church or only in the temple.

So the real happiness, so this way there is great enjoyment in the life, there is much satisfaction, peace in the heart. For example, while one is working in the family or in the office or walking in the road, suddenly when one change one's own attitude, suddenly one remember the meaning of the life and thinking I am here for everybody, I am here for all those people who walking in the street, who are in the shops, who are in cars, I'm here for everybody, all of them, to obtain happiness for all of them. As soon as one think [snaps fingers], as soon as one change the attitude, as soon as one think this way, immediately the tension, immediately there's relaxation, there's peace in one's own heart. Immediately one find happiness in the life, one find meaning in the life. Immediately there's enjoyment in the life. So previous one, the minute before, hour before, only cherishing oneself, thinking only I. So because of that, only thinking of my problem, when I can be free from my problem, when I can obtain happiness for me, so there's much tension, the self-cherishing thought creates much tension in the heart, tension, like putting oneself in prison, like putting one's own mind in prison. So when one, by thinking of the meaning of life, suddenly when one changes one's own attitude and cherishing others, immediately there's great peace in the heart, so however in this way so there's great enjoyment in the life.

Then, great bodhisattva Thogme Zangpo said, oneself and others, this illusory body, if this is sick, good to be sick, because this makes to finish all the past negative karmas that have been accumulated. The other way to think, all the past negative karmas accumulated, all the past negative actions, cause of suffering, which have been accumulated, get purified by experiencing the disease in this life. Some smaller problem in this life. So all the heavy problems, sufferings, that which one experiences in the unfortunate realms, in the hell or hungry ghost or animal, all those heavy problems, those heavy sufferings, one doesn't have to experience and so many thousands of lifetimes in the human life one has to experience problems, on and on, so instead of that one experiences all these experiences in this life by some disease, either cancer or AIDS or whatever it is, with some disease, anyway with some problem, however then also by having.

If one is sick then the disease or any problem that one has then this helps you to generate compassion for those others who have the same problems, especially for those, then all the rest of the living beings one can generate compassion, which is the most important, which is the most precious, most important in this life that we should accomplish. So this way we are able to achieve by having the problem, if we are able to generate compassion by feeling the problem, then you feel other people's problems, like that, so many people have cancer or AIDS so that's why they feel so much compassion for others, immediately they want to help those others who have the same problem. So that's the benefits of the problems.

Then, one should think, there is a meditation taking and giving, with compassion, taking other sentient beings' sufferings on oneself, destroying the ego, even the real I, inherently existent I, that the ego cherishes, so even that becomes empty, together they completely become empty, non-existent. Then one meditate little bit in the emptiness. Then by generating loving kindness then one dedicate, give happiness, all the merit, everything, for other living beings, so one practice giving and taking, then the problems whatever one has then similar numberless others they have the problem or they have cause to experience the problem so one take all those things. So however so one do this meditation and then the rest of the day, so you do this meditation a few times, one can do in the morning, afternoon, in the evening, rest of the day then constantly, each time the thought of the disease comes [snaps fingers], each time thought of the relationship problem comes, each time the thought of the disease comes, I have this disease, I have AIDS, I have cancer, I have this, that. So each time the thought of the problem comes, rather using the awareness of the problem, rather using cause of depression, upsetness, so immediately you use, you transform in happiness. Immediately one use the problem, awareness of the problem, use for path. Immediately you transform in happiness, which means immediately you transform in the path, supporting to your mind to achieve the path.

However then by thinking, I am experiencing this problem, because during meditation you have taken the problem, cancer, AIDS, whatever others have, so the rest of the time one think again and again, especially when the thought of problems comes, awareness of the problem comes, then immediately you think, I am experiencing this one behalf of all sentient beings, so this is what one should live the life. How long the problem lasts, the disease or relationship problem, whatever, how long it lasts, a day, week, month, year, how long it lasts, one should always think this way. So this way you are looking, this way the disease, whatever problem there is, it becomes, this is the way how you look at the life situation, rather looking at it problem, you look at it as happiness, rather looking undesirable, desirable, rather no need, need. So in this way, it becomes enjoyment.

So by thinking there are numberless, I am, even I am free from all the sufferings, causes, but I am one person, nothing so much to be excited. Even I am born in hell, nothing so much to be depressed because I am just one person, one being. Then, others are numberless, those others who have cancer, AIDS, who have the karma, who have the cause already created to be experienced, they are numberless. So therefore, how wonderful it is, if all those beings are free from all the cancer, AIDS, all these diseases and all the problems, sufferings. If they are free from all this and have the happiness, absence of all these problems, and I experience, I the one person take all their problems, anyway, since I have to go through this, why not I experience all their problems, including the cause, I experience and let everyone to have this happiness. So how wonderful it is that, how joyful it is. Then, one should think like this.

So then the bodhisattva Thogme Zangpo said, If one is not sick, if one doesn't have sicknesses, it is good because if the body and mind are comfortable, healthy, then you can develop the practice, the virtue. If your body and mind are healthy then one can develop meditation practice, one can develop the mind in the path, then bring everyone to highest peerless happiness, full enlightenment. One can offer greater benefit to other sentient beings. However is one is healthy, mind and body are healthy, then one can offer much service to other living beings.

Then, if one doesn't have wealth, it's good to not have wealth, because, bodhisattva Thogme Zangpo who wrote the teaching The Thirty-seven Practices of a Bodhisattva, Thogme Zangpo said, That person won't have a busy life, to protect the wealth, in other words, all the worry, fears, unable to protect, unable to collect, worry, fears to lose, all these things, to be stolen, to be taken by other government, by other people, other people asking for help, other people asking to give, all these problems, worry, fear, doesn't happen.

Then bodhisattva Thogme Zangpo says if one has wealth, it's good to have wealth, because you can accumulate merit. By having wealth, then you can accumulate merit, any happiness one wishes, you can use that to accumulate merit, cause of happiness, highest, to achieve the peerless happiness, full enlightenment, for all living beings. However if one has wealth, it's good, so that you can help sick people, poor people, others who need material help then you can help.

So here, basically here, the advice by great bodhisattva Thogme Zangpo is that whatever happens, even you have happiness, even one has happy life, to make it meaningful, dedicate for other sentient beings. Even one has unhappy life, miserable life, one make it meaningful, one dedicate, also one make it meaningful by experiencing it for the sake of other sentient beings.

Then, how much, bodhisattva Thogme Zangpo says, How many happiness there is, now and in the future, all are the result of merit. Then Thogme Zangpo says, If one dies quickly, then it's better to die quickly. If the death happens quickly then it's good, if one is dying quickly then it is good to die. Why? It is definite that one is able to enter in the unmistaken path, without obstacles, without bad conditions, disturbing you to meditate, to use the death for meditation, to use the death for path, to quickly achieve full enlightenment for sentient beings…