So during the tsog, tsog offering, since I am talking about this subject, so during the tsog so there are many people, there are people who have received initiations, Highest Tantra initiation, where there is commitment to do tsog, so actually it’s not eating meat. You’re supposed visualize into nectar and take nectar, so that’s why you don’t call meat and wine, you call meat, bala, and for the wine, call madana. So even the names change. The reason change name is that, so it’s to stop thinking that meat and the wine, the ordinary. So by the tantric meditation, transforming into nectar, so that is what is called blessing tsog, means that, blessing tsog means that time then that prayer that you use, that talks about transforming into nectar, uncontaminated nectar. From the ordinary appearance, ordinary food, ordinary meat, wine, then from there then it is also truly existent meat, wine, and truly existent food, from there then purify into emptiness then generate into pure nectar, tsog, nectar, which essence is the transcendental wisdom, nondual, transcendental wisdom of nondual bliss and voidness.

So that is the definite meaning of tsog is that, the experiencing tsog, that experience that’s the real tsog. So the external form, that can be the interpretive one, tsog. So you take that and then you have to generate, you have to experience the, at least you have to visualize, generated infinite bliss understanding emptiness. At least you have to visualize, even you can’t feel but you have to visualize, best, of course, to try to feel something, bliss, even you can’t see emptiness but at least, bliss, some feeling of bliss.

That’s similar to when you take an initiation. As much as, as more you can feel bliss than that much greater, that much more profound initiation you have received. So there’s different levels of initiation. There are a hundred people take initiation, so everybody don’t receive the same initiation, so depending how much bliss they can generate, so different levels of initiation they receive. Some great, some middle, some small. Then at least, some joy, try to experience some joy. [pause]

So therefore, what I was trying to say is, and then because it is public, so there are many who have received the Highest Tantric initiation but then there are some, there are maybe people who haven’t received at all Highest Tantric initiation, who don’t have commitment of that tsog, so therefore, in case there are people who don’t understand and who get, by seeing that they get wrong view, like heresy to Tibetan Mahayana Buddhism, who get heresy, the great lamas, including Lama Tsongkhapa, great lamas, all the, including those great enlightened beings, they get heresy, then in that case there is danger of that, then some people can create heavy negative karma by seeing that passing through, some people can create very heavy negative karma, because you can receive abandoning the holy Dharma, thinking this is bad, this Tibetan Mahayana Buddhism, because don’t understand, the person didn’t make research, didn’t study, how tantra is taught by Buddha, all the research, when taught, where, in what form, which deity, who requested, didn’t study all these things, so doesn’t know why tantra exists. So therefore, so in this sense, abandon holy Dharma, while the Tibetan Mahayana Buddhism is, tantric, Vajrayana teaching came from Buddha, taught by Buddha Vajradhara, the [pause] so sutra teaching is taught with the aspect of, free from attachment, the monk aspect, then tantric teaching is taught, _____ ?number, so the aspect shown with the attachment, like that, but it’s one being, not two different, Vajradhara Buddha,  Shakyamuni Buddha is not two different persons, it’s one being. So with that aspect revealed tantra. So manifest in Kalachakra, reveal Kalachakra. Manifest as Yamantaka then taught Yamantaka, showed Yamantaka path. Manifest as Heruka, Buddha Vajradhara manifested in Heruka, then showed Heruka path. So it all has history, where taught, who requested, everything. So and who didn’t do any research, study, how it works and what it is, all this, so then just, then abandon, rise heresy and abandon, and then that person creates, as I told you before, abandoning the holy Dharma is much worse than having destroyed all the statues, all the, every single statue in the world, every single stupa in the world, every single scripture in the world, so if you destroy one how heavy it is, now this is everything, heavier than having destroyed everything, all those holy objects, so then ?hard to imagine if somebody abandoned Tibetan Mahayana Buddhism then create unbelievable heavy negative karma.

So therefore in case there are problems like this, my suggestion is that after they finish the puja, you can pass to some in the front, maybe the Sanghas or some, some in front who have taken great, Highest Tantra great initiation, with commitment, so pass some in front then majority after the puja is finished then they come at the altar to take, those who have taken initiation, they come to altar, come to, before they leave, they come to the, at the altar then they take, by themselves, those who have commitment, those who have taken Highest Tantric initiation so they have to do tsog. So this way then they get done their practice, and those other people don’t have to get confused and create very heavy negative karma, abandoning holy Dharma, secret mantra, Vajrayana teachings or Tibetan Mahayana Buddhism.

So that’s my suggestion, you have, you discuss, if you think there is great danger then should do like that. If you think there’s no great danger, then it’s okay to pass to everybody. I mean if they understand, they have devotion, they understand, then ?can do like that. So you have to discuss and see whether you want to pass to everybody, in the public, there when there’s a public talk. Not initiation time but, not everybody taking, times when everybody take initiation, perhaps maybe not that time but I think when it’s not like that, when there’s all mixture of people, then whether to pass everybody or not, that you have to think about.

The bala and madana, so the bala, meat, that has a specific purpose so you, blessing tsog means so into nectar, the transcendental wisdom of nondual bliss and voidness, so, which is Highest Tantric path or the, that is the experience of Highest Tantra path, that like atomic bomb, that is quickest way to eliminate, destroy the defilements, the dualistic view, dualistic mind, which I mentioned, the real nectar is that. But also could be, that also could be what you are going to achieve, the Dharmakaya. So anyway, so that meat signifies, so eating with this meditation, with this experience, meditation, tantric meditation, so actually not eating meat but it’s nectar, experiencing nectar. So that hooks the illusory body, realization, illusory body, the cause of rupakaya. Then, the madana, the wine, then taking this with this meditation, with this transformation with this tantric meditation then generating this experience that hooks the clear light, the path, the wisdom, this is wisdom, previous, method. So then, which is cause of Dharmakaya. So you can see what you achieve from this, these two paths, method and wisdom, and then the ultimate goal, achieve rupakaya, Dharmakaya, so it has this extensive, very profound meaning behind it.

So of course, it has a lot, person has to have a lot of merit to be able to understand this; if you don’t have merit then how much you explain, how much you try to explain, won’t understand, the person will still get heresy. I had the experience in the past, with two nuns from Singapore, when I went the first time in Malaysia. They were interested in my talk so they followed Malaysia and a few different places to my talks, but when they came to Dharamsala, so I tried to explain them the puja, the meat and wind at the train station, I mean, the airport or I think, maybe train station, where we were waiting. So they had a lot of doubt, so I tried to explain but they couldn’t understand, and also at Kopan. So anyway, didn’t understand. So then I think afterwards they gave it up, following Tibetan Buddhism. So at the beginning, they liked the teaching, they like my talk and they followed to many places. So anyway just to do with this bala and madana, so anyway [RL] that was my experience. How much I tried to explain they couldn’t understand. So that’s because there’s no merit, they don’t have merit to practice tantra.

Yeah, then as far as from me, in my view, then they stopped.

There is all the, it’s not just a Tibetan thing, there is all the quotations from root tantra, if we check in the commentary of the deities, Vajrayogini or many other commentaries, part of the tsog, you will see the root tantra where it is quoted why you need this bala and madana. So it’s not just a Tibetan trip.

So basically whatever practice you do, meditation practice, if it is, if you can refer, there’s reference to Buddha’s teachings, the great yogis, pandits, then you do it. If there is no references then you don’t do it, if it’s not something that is mentioned there you don’t do it. That’s the conclusion. No matter how it, how much it is advertised, this is something very special and you can achieve enlightenment in one day and so forth, then no matter how powerful it is or this and that, so how to judge is if it is something that you can quote to Buddha’s teaching, which is something Buddha taught and the great yogism, pandits, then that’s valid to practice; otherwise, not valid. So anybody can make up something. If you don’t know way to define, then anybody can make up something. Like the food, you can make all kinds of, it’s everyone has many different ideas.

So a lot depends on how much merit the person has, imprint and how much merit. For example, bodhicitta, if you explain somebody, bodhicitta, to have great compassion to each and every single sentient being, numberless sentient beings and to free them from all the sufferings and cause by oneself, by yourself, by oneself, to take that responsibility, then for people who don’t have intelligence, don’t have merit to practice Mahayana teaching then will be scared, will find very difficult, will be scared to engage in the practice. So they would prefer much more simpler and prefer to achieve liberation for oneself, prefer more simpler and more comfortable that. So who don’t have merit to practice bodhicitta, will be afraid, will think too much, too much for my mind. [RL] So the person would think like that, who don’t have merit, no merit, no intelligence, no great merit to practice Mahayana teaching. So you have to understand, you have to think also that way.

That person, supposed to be unbelievable joy and happy to work for sentient beings, to take the responsibility on oneself, to free the sentient beings from all the sufferings, from the whole entire suffering and causes, it will be incredible joy to do that by oneself, to take the responsibility, to take the responsibility on oneself incredible joy, happy, but then this person will be like a burden, like a mountain is put on that person’s, like a huge mountain put on the person’s head, like they will feel burdened, so yes, here one way, unbelievable, incredible joy, happiness, it’s the most meaningful life, it’s the best thing in your life but, that’s one thing. That is similar to when you engage in a great task, when you take a great task to help, to work for sentient beings, I mean, similar, the big way is, all the sentient beings, to take responsibility to free them from all the suffering and causes, to make the vow and actually to take responsibility, oneself alone, free them from all the suffering and causes and bring them to enlightenment. So taking, making vow like that, taking vow, make it serious to do that, so unbelievable joy, the best thing to do in your life.

Now similar like great task, now making, now going to, going for small ones. [RL] So similar, like to be director of the center, now we are going for very small, very, very small task, very small task. First one is all the sentient beings, now here just the center, one Dharma center to be director, or whatever, director or, whatever the different responsibility to take, to benefit for those, make useful, beneficial those people who are coming to the center, those people, however, of course the benefit is eventually to all sentient beings, to benefit, every single sentient being receive benefit from that, because every person who come to learn Dharma, it’s Mahayana teaching, this is Mahayana teaching, lam-rim, basically, so it’s all emphasis of others, benefiting others, bodhicitta, so therefore everybody who comes there, even beginning of the meditation, even beginning of the teaching, you recite sang gyä chhö dang tshog kyi chhog nam la…, you generate bodhicitta to benefit other sentient being. So, everything what you do, beginning of meditation or do preliminary practice or give teachings, or everything becomes bodhicitta, so you can see every person who comes there, whatever practice, taking teaching or giving teaching or sadhanas or whatever, they do it by generating a motivation of bodhicitta, so tradition is begin with bodhicitta, refuge, so every person who comes to the center, doing these various different practices, it’s done with bodhicitta, so that means everything is to dedicated to benefit all sentient beings. So, you can see here very clearly that it covers all sentient beings, each person who comes, whatever they do, different things.

Then similar, who are doing different jobs, then similar the motivation should be similar not only when you do prayers, when you pray or when you listen to teachings or give teachings or, refuge, bodhicitta, but even in the world, even the job should be the same, refuge, bodhicitta, should begin like this. So however, motivation of bodhicitta, so even whatever job one is doing in the center, cooking, whatever it is, not only director but all the other rest, cleaning or whatever each person does, making offerings, so should be done with bodhicitta. It’s exactly the same. We shouldn’t think only for prayers, before you begin prayer, bodhicitta, no, shouldn’t think like that. So in the daily life, much of it is working, keeping busy doing other things, not sitting doing prayers, not that, therefore more you, it becomes more important to begin with bodhicitta, all the activities that we do in the rest of the time, because where we spend most of our life is that, not by sitting on the cushion and doing meditation or prayers.

So here, mediation center, here, I am just using as an example, this not the only thing, meditation center. Now you are getting on to very small task.

So, similar, the other way is, if you know how think, it’s unbelievable joy, incredible thing that you offer can service to, you have opportunity to offer service to sentient beings, to help the sentient beings to meet Dharma, to practice Dharma, to purify their negative karma, save them from the lower realms, by making available teachings, practices at the center. And by giving teaching, by showing, teaching the path, then meditation, by making prayer, meditation, then plant seed, even by hearing teachings on the path and then sooner or later they are able to actualize path, either this life or next life, or next life, sooner or later, they’re able to meet Buddhadharma again, even next life and then it causes to meet Buddhadharma again, receive perfect human rebirth, good rebirth, by hearing Dharma, they get higher rebirth. By hearing Buddhism, different path others, Buddhism, they can receive higher rebirth. So not only to meet Dharma, understand teachings in the future, but you meet, you get higher rebirth, one has to remember that. You are giving higher rebirth when they listen to Dharma, when you give teaching or when they listen, and even you are not giving teaching, but you arrange that, you arrange a course or you arrange teachings, so you are causing the sentient beings in the future by listening to Dharma, to get a higher rebirth and to meet Dharma and to actualize the path, from the imprint, and then they cease the defilements, they achieve liberation, enlightenment, definitely.

So that’s why it is said that, it is said the sentient beings, the samsara has no beginning but there’s end, that’s one saying. So this is, how you, how they have end to the samsara, then that’s how you do, to happen.

So similar here we think very small task, it’s unbelievable joy you can have, when we think, if you know how to think then incredible joy, unbelievable joy, because the benefit is unbelievable and the help, it helps the sentient beings to meet Dharma and to learn Dharma, yeah, to purify negative karma, immediately purify negative karma, to save from the lower realms, there’s immediate danger to save them, unbelievable suffering, to save. Then gradually by actualizing the path, cease the defilements and achieve liberation, enlightenment. Then by the way, because teaching good karma, teaching abandon negative karma and practice good karma, so that’s what it teaches, so therefore they really come to know what’s the cause of success in the life, what’s the cause of, even in this life what’s the cause of success, happiness this life. Then they really learn, this life happiness, future life happiness. Then they know without good karma they can’t achieve happiness, success, so then by learning karma, teach karma, which is the fundamental teaching of the Buddha, so therefore then they come to know the unmistaken way, what creates cause of success, cause of happiness. So this is how you help, even the temporary, to achieve temporary happiness. Otherwise, they think the cause of happiness is always outside, always outside. They never think their mind has to be the cause of happiness, they never think that. And cause, it becomes also cause of suffering, they never think that. They always think cause of suffering is outside and cause of happiness is also outside. So then their method for achieving happiness is totally wrong, engage in totally wrong means of achieving happiness. So that’s why, what they wish is happiness but their method always become negative karma. So wrong, so that’s how then constantly suffer, die and reborn in samsara. So even, and then encounter so many problems also in this life, yeah. So that part of the TV channel is finished. That part of the TV channel is off.

Now, go back that one.

But I mean the center is one thing but there’s, but there can be many other activities, tasks, that you take over, that’s for the benefit of sentient beings.

So one should have this attitude, the bodhisattvas, so then, how to do the work. We have to follow the bodhisattva’ s attitude and the bodhisattva’s actions. So how to do the work, example, I mean Dharma center is one but I mean, there’s many other things. So now, how to do? If you don’t know how to do then, if the attitude is ego, self-cherishing thought and then, the worldly concern, attachment clinging to this life, to achieve happiness of this life, even though you are doing the activities but if the motivation is ego, self-cherishing thought, then you will encounter many problems, so many problems with yourself, even you will find difficulties with yourself and then of course no question with others. So the personality crash or the ego crash, like car accident, two egos, two egos crash, like a car accident, like airplane or car accident. So even, so you wouldn’t be happy even with yourself. If you have ego then you wouldn’t be happy with yourself, you are not happy with yourself. But if the motivation is not ego, you will be happy with yourself, you enjoy with yourself and also there is peace and happiness, and so then particularly life then also not worldly concern, the [pause] power and reputation, so forth, this life happiness, then it’s only for others, only to benefit others it’s like that then, then you’ll, yeah, you will see yourself high esteem. I don’t know about in the Chinese but in the West they talk about so much low esteem and high esteem, they talk so much, they’re concerned so much high esteem and low esteem. So, this is not the steam when you make momos, steam, not that one. [RL] The steem in your mind, mind steem, your mind steem, not by gas, not by the fire, that steam.

So anyway, so how much, yeah, I mean, how much difficulties one face it’s, you can make your life no difficulties, because so much is concept, your own concept, the difficulty come from one way of thinking. One way of thinking then things become difficult, that person is bad or what the person does, says, is bad, and one way of thinking, there’s no problem, you don’t see a problem, one way of thinking. One way of thinking you see a problem, one way of thinking you don’t see, different way of thinking you don’t see, there’s no problem. So that’s very clear, if we really think well, this is very clear: one way of thinking you have problem, when, if you change that, if you change your mind, different way, opposite, different way of thinking then you don’t have a problem. So it’s very clear, so much is like this, so in our life. So you can say all the problems came from your mind. It all came from one’s own mind, all the problems. One, normally I say, how it came from one’s own mind, two things. One thing is came from your past negative karma, your past negative karma, result, yeah, people don’t listen to you, they don’t agree with you, your wishes don’t get fulfilled, people get angry to you, however, criticize you or whatever, all these things, somehow your wishes don’t get fulfilled there and they don’t do exactly what you want or what you ask for, or do opposite. However, past negative karma, so it came from your mind, the problem come from, the problem where it came, it came from one’s own mind. So that’s one explanation.

Second, even though it came from your past negative karma, but this moment, your way of thinking is positive towards the situation, you put, you look at the benefits of the problem, you look at the benefits of the difficulties, that person’s angry to you or the person, I talked about patience, do you remember? Without anger, there’s no opportunity to practice patience, so benefits of anger, benefits to you, you receive from that person’s anger, so all these are benefits of the difficulties, problems. So then if you look at it, then you mind label, positive, then you see positive, then you feel happy. So experiencing the negative, the result which is difficulties, problems, result of past negative karma but because of your present, this moment way of thinking is positive, as I mentioned before, so made everything positive, then brings you happiness, happy mind, happy feeling, pleasant feeling. So you see here, it came from, the happiness came from your mind, here, even, so this is what, this the practice what we should do, even though it’s the result of negative karma, past negative karma, okay, came from your mind. So you can see the problem didn’t come from outside.

So the other one, so what we should abandon and what happens if we don’t abandon, we practice the lam-rim and thought transformation in the daily life while we are experiencing, especially when the difficulties arise, when we are encountering difficulties in the life, difficult situation, difficulties with people. So then, so here, if you don’t practice lam-rim, you don’t practice thought transformation, don’t practice Dharma, you don’t bring Dharma into, you don’t bring Dharma into your daily life, the Dharma is only when you sit on the cushion or praying, making offerings and prostrations, reading sutra, reading scriptures and doing prayers, so you don’t, you think of Dharma only that, you don’t think of Dharma when you encounter difficulties, problems in the life, to use Dharma to solve the, yeah so anyway, if you are practicing Dharma in daily activities then your problem can be solved, your problem gets solved by yourself, because you are practicing Dharma with the situation. So you are able to solve, then you don’t have difficulties, you’re able to solve the problem by yourself. So that itself is puja. That itself is a puja, you do puja by yourself, best puja, best puja by yourself, without asking the monastery. I mean you collect merit by making offerings, of course, those who live in higher vows, so forth, but here simple, very simple thing, you apply Dharma, you practice Dharma with the situation, problem doesn’t rise, problem get stopped, so that’s the best, quickest puja to solve the problem. Then you make offering to yourself, many offering to yourself, red packet to yourself. The red packet to yourself. Anyway, I’m joking, anyway.

So anyway, so much problem is, so much of the problem is everything you look at, what other people do and, they do and they think, how they behave, everything you look at negative, their life situation, everything you look at negative, you put negative label then it appears negative and then you see negative, then that makes you get angry, upset, so it all came from your mind.

So here, I am not going to elaborate now here, maybe another time, but how we should, the question is how to, one part I mentioned already, how to do the work, and then the other part is, we should follow the example of bodhisattva, attitude and bodhisattva how they behave, how they think of the sentient beings, how they treat the sentient beings, so that’s our model, that should be our model, then there is no problem, then there are no problems at all, then so much peace and happiness in your life, you are so happy because you make everybody happy, by following model, the bodhisattvas’ attitude and bodhisattvas’ how they treat sentient beings and how they cherish sentient beings and how they only praise and, in the mind you know what is right and wrong, but, you have wisdom to see what’s right, wrong but here, such as only praise, only makes them happy, so doesn’t mean you should be kind of fool yourself, not saying that, bodhisattvas, it’s not saying that bodhisattva, [RL] no discriminating thoughts, how bodhisattvas can achieve enlightenment without discriminating thoughts, how bodhisattva, then they will have a lot of problems if the bodhisattva doesn’t have discriminating thought, wisdom. So anyway, that’s the model, then brings happiness to everybody. So then makes you so happy and makes, because everybody is so happy with you. So like that, then everybody wants to come to the center to study and, to help and to practice. So, it becomes a place for people, the people regard that place as enjoyment, by going there you have happiness, peace. They regard as a place of peace and happiness, so therefore they are happy to come there.

So otherwise the opposite, then everybody wants to leave. Or don’t want to come back. Don’t want to go there, like that.

So anyway, the essence is that, model which we, model, even cleaning, even you do cleaning, there’s cleaning, you learn from school or from, I don’t know from where you learn to clean, professional cleaning, so I think professional cleaning, professional cooking, professional writing, yeah, so I think there is everything, there’s professional way you can learn form professional person. So here there is no place arranged, Oh, this is where you learn how to do be director, or special places, Dharma centers, to be director of Dharma center or, and all the other different jobs, but there is no place that where you can go except recent years we have in the FPMT organization there is training, there has been training the attitude and there has been the last few years, set it up, a few people to train others.

But however, when there is lam-rim teaching given, when there is Buddhist, when there is a teaching, when there is Buddhism teaching given, lam-rim teaching is given, Bodhicaryavatara teaching is given, however, anyway, when there is a teaching given that is training, one has to understand that is the training, how to be a good human being, and how to be everything. How to be director or how to be everything, not only director but all the different works, how to be, it doesn’t say the work itself, do this way, do this way, put the vacuum this way and that way, doesn’t say but the attitude, [RL] but the attitude and not to harm others, to benefit others, to respect others, to cherish others, all the things there, so that’s training. So whenever there is a teaching of Buddhism given, that’s training. So real training is there even though it doesn’t specify, doesn’t bring up those particular, as I mentioned about the cleaning, how to put the vacuum, all this, yeah, when you are cooking what food to put together, which brings this taste, it doesn’t talk about that, but the real training about the attitude and, attitude an d towards others how to behave, all that is there. From where you achieve so much happiness and give so much happiness to others, so it is there.

So anyway, so I think that’s about it, now finished, that part.

I thought it’s finished but I then think there’s two words left.

So, more, for example, guru devotion practice or the guru yoga practice or the serving the guru, more hardship there is, more negative karma get purified, the quicker you achieve enlightenment, like Milarepa and many others, who beared more hardship, building the tower three times by himself alone then tear down, so which include many hundred thousand Vajrasattvas, prostrations and all those preliminary practices, which includes many hundred thousands, so achieved enlightenment in one brief lifetime of degenerated time, because Marpa’s skillful means, letting to build tower, so to purify all the negative karmas, that life and past life from beginningless rebirth to be purified quickest. So the result is, having done that correctly without rising any heresy, without losing devotion then achieved enlightenment quickest.

So like that, similar towards sentient beings. Sentient beings, harder it is to work for sentient beings, so then more negative karma get purified, so much negative karmas, heavy negative karmas from beginningless rebirth get purified, more of that, then with the sincere heart, with compassion towards others then, bearing more hardships, then closer, you become, achieve enlightenment closer, quicker. So now, similar here, I mentioned the guru, now next one is sentient beings. So bodhisattvas they see, realize sentient beings most precious ones and so most kind precious ones, so therefore they really wish so much to be in the hell, to be born in hell, instead of sentient beings suffering in hell, themselves to be in the hell to suffer. So that’s also very good to remember in our daily life. So bodhisattva’s attitude. So they pray to be born there, like Kadampa Geshe Chekawa, he always made prayer to be born in the hell realm for sentient beings, but then what happened was, when he was actually passing away then pure land happened, appearance of pure land happened, then he told his attendant, the monk, that he didn’t succeed his wishes. Anyway, so like that, that’s the bodhisattva’s attitude.

And also since we have taken bodhisattva vow especially, that means to do only what a bodhisattva how they think and how they cherish sentient beings, so already taken vow. So that’s also one thing.

So the whole aim, here our, here when we do the work, the whole our aim should be the happiness of sentient beings, that should be the, even you are thinking of enlightenment, but what for? There is no other reason, for the happiness of sentient beings, to achieve that. So happiness of sentient beings should be the main goal. So that, here this is not only Dharma center, even in business life same, even in business life, how to do business correctly, that brings so much happiness, joy and success in your life and in the life of others, and also it makes everybody happy with you and you’re happy with everybody and so, everybody has confidence to you, all that, bodhicitta, the compassion, good heart towards others, and so, cherishing others, respect others, in your heart sentient beings, other business people, I mean, sentient beings, your main goal is to bring happiness to them, so the main goal. So in our heart should be, no question when we practice Dharma or working for a center, the happiness of sentient beings that should be the main one in your heart. Then for that method the enlightenment, achieve enlightenment. So sentient being’s happiness you don’t think, that you don’t care and just think enlightenment, and sometimes there could be that kind of attitude, can be mistaken because, that achieve enlightenment, that attitude is self-cherishing thought, so achieve enlightenment for one’s own happiness, so there can be, so even thinking of enlightenment there can be mistake in that attitude, just for oneself. If the concern for the happiness of sentient being is not there in your heart, then that’s not the proper motivation, bodhicitta, okay. So that becomes, I mean, you think of enlightenment but then it’s for yourself, so it’s similar to achieving liberation for oneself, so similar, same attitude.

So I am saying is, before I talked about Dharma center, but it’s the same, even one is living business life or company, everywhere it’s, thinking of the happiness of sentient beings, as the main, in your heart it’s the main object, main accomplishment and then that’s main, the motivation of all that business or whatever it is, running a company or whatever, good heart, bodhicitta, cherishing others. So that then, especially in business life or other, running company, even works for this life with the, say, I mean, also this life is also dependent on motivation, but not Dharma center, even any other activities, so if your motivation is good heart, everything what you do, then everything becomes Dharma, even business, whatever, everything becomes Dharma, virtue, so that means always you are creating good luck, every day you are creating good luck, virtue, brings happiness, success, all the, cause of success all the time, for even business life, not only Dharma center, just any other, even one’s own work, jobs, running company or whatever it is.

So, whatever you do it’s always Dharma, cause of success, everything becomes creating good luck. So then also by the way it becomes ethical life, nowadays talk about being ethical in business and, business is one thing but there are many others. So that also comes there when you have good heart, it’s also there, and so everybody becomes, everybody tries to do and become close to you and, by having good heart you become close to them, by your good heart it brings you close to them. But anyway, so then brings so much peace and happiness for oneself, for others. Even other lives, other activities, so brings so much success. So this way other people cheating you, deceiving you but becomes, because you don’t do that to others, so you don’t create the karma to be cheated by others, deceived by others. So that’s also a great protection. So this all comes with good heart towards others, even business life, other life. So not only Dharma center.

So I think maybe we might need some break. Short break, I think, then I do the lung. Otherwise, if I continue the lung now, you may not hear the lung, and it might become lung [high tone] or then many of you might miss the lung, because you may be going another world, another, maybe Shangri-la or something. [RL] Body is there but the mind maybe [pause] in retreat, mind in retreat. [GL, RL] Ears closed down, everything closed down. The retreat, deep retreat.

So I think, I try, as much as possible I try to finish that tonight. Sorry, again become my habit to, to become something else. [RL]