How FPMT and the Centers Benefit Others (Audio and Unedited Transcript)
This talk was given after a long-life puja offered to Kyabje Lama Zopa Rinpoche at Chenrezig Institute, Queensland, Australia, on June 21, 2006. Topics include the benefits of offering to the guru and offering service to sentient beings through FPMT.
Click on the link above to listen online and read along with the unedited transcript.
Please note: only the first audio file and transcript are available here, as the recording is unclear on the second audio file, which contains the remainder of the talk. Read the entire edited transcript here.
So, good morning to everybody. After all that! Thank you very much. So I enjoyed very much the long, the very long life puja. The very, very long life puja.
So, I thought to mention at the beginning but, anyway, so this is also for your long life puja, that without need to mention the seven limb practice, that each seven limb, the seven-limb practice that which creates enlightenment, like seven very important parts of a car that makes to, functionable to carry the passengers to go to wherever they wish to be. So each one become antidote to each delusion and then that each one has its own benefits, what you achieve by doing that practice, what benefit or goal what you achieve.
So here the limb requesting to have stable life, so it’s antidote to having disturbed the guru’s holy mind, so the negative karma, the very heavy negative karma collected with the relationship with the virtuous friend, so those negative karmas, particularly then disturbed the holy mind, those things that it happened this life or in the past lives as well. So that gets purified. So the result, that’s what the antidote is, which negative karma that it become antidote, the requesting, the limb the requesting the long life or to have stable life. So the gurus or the buddhas in the nirmanakaya aspect, so those, so like that.
So the result what you achieve from this is that, the immortal vajra holy body of the body you achieve. So however, that, then engaging in these negative karmas it’s cause of shortage of life, these things. Even one has a long life, even the, there’s karma to have long life, but then suddenly there are other negative karmas you have collected with the relationship with the sentient beings or with the holy objects, then suddenly you have life obstacle, so this normally what happens, normally we are not aware, you have life obstacle, not aware, then nothing happened, you have life obstacle but nothing happened so then [snaps fingers] suddenly car accident or some, suddenly heart attack or something happens, some condition happens and, or spirit harm, however, things like that, then death happens. That you could live longer if you did the methods to purify, to purify the obstacles, purify the negative karma, so the various means to have long life, to prolong the life, reciting long-life mantras or reading texts or the long-life tsa-tsas making, long-life deities’ thangka or tsa-tsa, liberating animals or even, not only animals but also helping people, people who are sick and people who need food and shelter, however, medicines, helping those people, serving people, taking care of people, old people, sick people, those are also for long life, cause of long life.
So, here, specifically, one specific one is, very powerful specific one is the requesting for, to have stable life, to the merit field and so to the guru. So these negative karmas get purified, these heavy negative karmas, because the guru is the most powerful object. So first there’s the parents, more powerful than the others. Then after that there’s the Sangha, who are living in the ordination, so more powerful and then, of course, among the Sangha there’s also arya sangha, so the arhats, like that, then there’s of course numberless arhats, the one bodhisattva, one new bodhisattva, this is much more, most powerful one. So that’s why in the Lam-rim Chen-mo it’s explained by Lama Tsongkhapa, also I think in Bodhicaryavatara, that rising anger for one second it purifies , I said “purifies” , rising one second anger destroys, not purifies, destroys the one thousand eons having made offering to the Gone to the Bliss Ones, so to the buddhas, and having made charity to sentient beings and so forth. As it’s mentioned in Bodhicaryavatara that [Tibetan], so the meaning is one, having made offering to buddhas, made charity to sentient beings, so forth, for one thousand eons, those merits get destroyed by one time, by one second, anger rising for one second. So, yeah, in the Lam-rim Chen-mo it’s explained that rising anger, a non-bodhisattva rising anger to a bodhisattva even for one second it purifies one thousand eons of merit, merit that you have collected get pur-, what I’m saying! Purified! Get destroyed , get destroyed. I don’t know why purification comes very strongly, anger purifies , anger purifies all those merits. Yeah, no. Anger destroys all those merits . So there it’s explained in the Lam-rim Chen-mo, during the section of karma, it’s explained.
So, in the outline of the guru, this is just, in the outline of the guru devotion, the eight outlines, the shortcomings of having made a mistake in devoting to the virtuous friend, having made a mistake with the relationship with the virtuous friend, which is opposite to devoting to the virtuous friend, so with thought and action. So by rising heresy or anger, things like that, so there it’s mentioned that if one rise heresy, anger, one second towards the guru, then it destroys, how many eons one get angry, heresy, towards the guru, that many eons of merits get destroyed and that many eons of merits get destroyed and delay the realizations that many eons and experience suffering in the lower realms, in the hell realm, that many eons. So but during the, at the end of the, near the end of the teachings on the karma, Lam-rim Chen-mo, and Bodhicaryavatara, that rising anger one second to a bodhisattva, a non-bodhisattva getting angry to a bodhisattva for one second then it destroys one thousand eons of merits. So according to that then rising heresy, anger towards the guru, there should be then much, much more than that. If the bodhisattva like this, if you get angry to, a non-bodhisattva get angry to a bodhisattva is like that, then should you get angry to the guru then many, should be many hundred thousands of eons merit get destroyed and then, yeah, delay the realizations and experience the suffering in the hell realm. So that’s something to be analyzed, those two points. However, so a non-bodhisattva get angry to a bodhisattva for one second, so heavy, the karma’s very heavy. So now here, numberless bodhisattvas and one buddha, one buddha’s more powerful. And then numberless buddhas and one guru, one guru is more powerful.
So that’s why, that, for example, in the Guru, Lama Chöpa Guru Yoga, we just finished reciting the prayer, the section talking about the qualities of the guru, yön tän jung nä tshül thrim gya tsho che...., before the guru enter in the heart, that, talking about the qualities of the guru, there it says that making offering to the guru’s pores, even making offering to the guru’s pores, after talking, going through the kindness of the guru, talking about the qualities of the guru according to the Lesser Vehicle path, Paramitayana path, then as well as tantra, qualities of the guru of tantra, then there mentioned the kindness of the guru, that then the guru guides you, even though there have been numberless buddhas, bodhisattvas, unable to guide you, but in this world numberless buddhas, bodhisattvas, happening, but only the guru who guides you.
Then also then the next one is, even kinder than Guru Shakyamuni Buddha, the founder of the present Buddhadharma. So the Buddha’s teachings are just about to set down, like the sun sets down, Buddha’s teaching is just about to set down, just about to finish, end, in this world. So then, so this time the guru guides you, so there it talks about the kindness of the guru. After that then it talks about that, offering even to the guru’s pores, means the guru’s disciple, same guru’s disciple or even the guru’s horse or dogs, any animal that belongs to the guru or guru’s neighbors, guru’s friends. So that if the guru is lay then even the children, also husband or wife, however, so all those, the family, the guru’s family, all those. So making offering to them so it’s a glass of water or even a fruit or a candy, whatever, a piece of fruit, whatever, offering them by thinking of the guru in your heart, you collect more merit than having made offering to numberless buddhas, Dharma, Sangha. That means numberless statues, stupas, scriptures, as well. So all the ten-direction numberless statues, stupas, scriptures and ten-direction Buddha, Dharma, Sangha, more merit than having made offering to all those, more merit than having made offering to numberless of the ten-direction Buddha, Dharma, Sangha and ten-direction statues, stupas, scriptures of the Buddha. So even making offering to a guru’s pores, even a piece of meat or, however, a biscuit or something, to the guru’s animal or a bunch of, a small bundle of grass to a horse or, so you collect far more greater merit than having made offering to numberless Buddha, Dharma, Sangha, numberless statues, stupas, scriptures, that which exist in all the universes.
So therefore, that means no question then any time, by offering to the guru then you collect more merit than having made offering to numberless Buddha, Dharma, Sangha, numberless statues, stupas, scriptures. So that explanation is contained there. So even making offering to the pores of the guru then like that. So therefore, so that, why, why? So because the object is more powerful than numberless buddhas. The power is a dependent arising, why the guru is more powerful, most powerful is a dependent arising, that it’s not independent, that power’s not independent, not truly existent. It’s a dependent arising. Why? Because the minute when you have taken a Dharma connection, even a few syllables of mantra, oral transmission or the received two or three verses of teaching, but with the recognition that oneself is a disciple, that is the guru, so with the recognition guru-disciple then if you received even two or three verses of teachings or a few syllables, such as like a mantra, the oral transmission, like that, then the other person, due to this then the other person becomes the most powerful one in one’s own life, than any of all those other powerful ones, starting from the parents of this life. So reason is this. So that is, it’s not that the guru advertising that, I’m the most powerful one, advertising to the disciple to receive offerings. In order to receive offerings then advertising, I am the most powerful, it’s up to the guru’s interests. Not like that. This is the nature of the phenomena. The fire can burn, water can make wet , or anyway, so each nature, fire, water, earth, has it’s own nature, dependent arising. So like that, these powers are similar. Including how this life parents are more powerful, it’s like that, _________, kind, kinder than outside people, in this life gave this body, so which allows us to practice Dharma and to do many things, to achieve all the happiness up to enlightenment, to oneself, and to cause all the happiness up to enlightenment to other sentient beings. So, so many good things what you can do with this human body.
So anyway, so what I was saying that, so therefore, so numberless buddhas, one guru is most powerful here. No matter whomever, whomever one made this connection. So the power comes from the cause and conditions, it’s a dependent arising.
So therefore the, the karmas here, any negative karma, so that becomes the heaviest, logically like that. Then any, obtaining the advice, pleasing the holy mind or any service, anything, that it becomes the most powerful good karma, most extensive merit. So therefore, here, so when we do the seven limb practice, the limb requesting long life, so to have stable life, every time it becomes antidote toward for that and for this very powerful negative karma, antidote, and then achieve the immortal vajra holy body, the buddha’s holy body.
And so then it becomes very powerful cause for one’s own long life, disciple’s long life. So anyone who has a Dharma connection with me then it, for your own long life naturally becomes like that, and great purification those negative karmas, which causes untimely death, shortage of life due to negative karma, then those by purifying ?bring long life. So what I was trying to tell before is, we have life obstacles but sometimes you don’t know, you’re not aware, and then sometimes you get done some good thing, either help somebody with the sincere heart, with compassion, you did some hardships, you experienced some hardships doing service to others, with compassion, with a sincere heart, so it becomes powerful virtue, it becomes very powerful purification, just from your good heart, doing hard service, service which is hard, you have to bear hardships, so it purifies your negative karma, the heavy negative karma, then you have a long life. Or doing some, obtaining the guru’s advice, doing some service to the Sangha or to the guru, Sangha is a very powerful object, so doing service. Anyway, so you did something good, powerful to purify negative karma so then again, so again you have long life but you don’t, but you didn’t notice what’s happening, you are not aware. There was an obstacle but it’s purified, you overcome, have long life.
So if there’s spirits who take your life potential, lha, in Tibetan called lha, life potential taking away, then if that’s taken away, if you didn’t do anything, long-life initiation or long-life retreat or any purification, things like that, there are various methods for long life, didn’t do anything then as time goes then death [snaps fingers] happens, so that becomes cause of untimely death. Even though you have karma to live long but then [snaps fingers] death happens.
So, for example, Lama Pasang, you know, Lama Pasang, Lama’s disciple, Lama asked to, from South India invited at Kopan and then Lama Lhundrup took, now he has been abbot for a long time, so the education for the monks at Kopan Monastery, then now there’s also more than three hundred, I think maybe more than three hundred nuns, I think, maybe numbers maybe getting closer or more than three hundred nuns, I think. So, anyway, education and discipline, mainly taken, but Lama Pasang used to do external works, building things and then looking after the workers, all this shopping at the beginning, afterwards there were many monks then they all, they, many able to help. So Lama Pasang , I’m just using an example, Lama Pasang. So, he was, he told me that in the market, while we are walking in the market, then he said, Oh, I’m going, I think I may die this year, he said, just said. I think there’s some feeling, premonition.
So he was told by Lumbum Rinpoche, Lumbum Rinpoche is one lama from, a great bodhisattva lama from Gaden Monastery, Gaden Jangtse, who was being abbot of the Serkong Dorje Chang’s monastery, Swayambhunath. So Lumbum Rinpoche told Lama Pasang that he should need a long-life retreat, but Lama Pasang didn’t have time because I think maybe I didn’t give time. So what happened was, because the nuns needed a kitchen, so I gave him a job to build the kitchen. So I went to Solu Khumbu, I went to Lawudo, Solu Khumbu, then when I was waiting at Lukla, Lama Pasang passed away.
There was a well outside the temple, the nunnery, then he didn’t know the, well, he was told many times but somehow didn’t pay much attention. I think it’s just, when it’s time to die, happens like this, somehow you don’t believe, don’t listen. So this well, I think normally there’s a lot of gas inside. So in Nepal many Nepalese they die because they go to get something, work in the well or to get the water and went inside, so then many times because of gas there, then people drown in the water, so it happened many times, I heard.
So anyway, one Nepalese worker went to do something, fix something, then he fell in the water, due to gas. Then another one went, another Nepalese man went, also he drowned in the water. Then Lama Pasang, of course, he has a lot of compassion to the workers, so if there’s, makes infection or anything, he takes care of them. So Lama Pasang went. So then the nuns told, "Don’t go!" He rushed, the nuns said, "Please tie with the ropes." He didn’t listen to that, he just ran and then he went down, then he, his body is very tall, but other Nepalese drowned in the water completely but Lama Pasang drowned, but then his head is up in the water, because his body is tall. Because of the gas, he talks from down there, but because of the gas so he can’t verbalize. So then, I think it’s very bad, I think it’s time to, all the obstacles there and then the muddy, this road is muddy because of rain, then they called the people who pick up by machine, but it stuck on the road, so it took at lot of time, so then I think, by the time....
So one body went down, with the ropes. After he went a few steps down then he screamed, started to suffocate due to the gas. So then immediately they pulled him out. Went to go down to help Lama Pasang. So then he had difficulty to breathe and then the nuns gave blessed things, blessed pills or blessed things, burned things, then he got better.
Yeah, so then, when I came down, it’s Lama Pasang’s funeral, yeah, did the extensive Medicine Buddha puja, where the, down below Swayambhunath where there’s a place to burn bodies.
So what happened was, we were doing retreat together, Hayagriva retreat, that, so his body doesn’t have the brightness, the brightness degenerated, you can see there’s degeneration in the color of the body, kind of very dusted or brightness is gone. So I think that’s a sign of the lha, the potential of life is taken away by spirits, so look very, not good the color, very, kind of very degenerated, unusual, something very down.
So anyway, I’m just using this as an example. So that happens in the life due to, of course, everything is due to karma, so suddenly the cat jumps, you get frightened or something, some condition like this, then a spirit that time finds kind of a way to take, by creating some situation that frightens a person then take away their potential of life like this.
So there is long-life initiation, there’s practices where you do meditation where you hook the life that is taken away, then you have a long life, things like that. So, yeah, so it’s a source of great merit and this, like that, so what I’m saying, it’s also your long-life puja, this is what I’m trying to say.
So I might have told in the past, so normally when we make offerings, it’s good to visualize numberless times. So each offering, during long-life puja, it’s good to visualize numberless times, fill the whole sky, then numberless of yourself making offering, like that. And then this is an easy way that, like in business how much profit you can make, even while you’re traveling, even it’s not the main business but while you’re traveling, anywhere, I see, wherever you can make profit in the life, in business, always the mind focus on that and try to make profit, how many dollars , even five dollars profit you look for that. So whatever, thousands, million, no question. So therefore, the same here, Dharma practice, when we’re collecting merit, we should use the same idea of business into Dharma practice, to collect the most extensive merit. Whenever we do practice, that which makes the most, that which collects the most extensive merit and that which makes the most powerful purification, we should look for that. So this way then we are able to achieve enlightenment, achieve realizations quicker and easier and achieve enlightenment quicker and easier.
So then, now, that, part of that channel is gone. Part of that TV channel is gone.
So how here I would like to talk about the organization. So I think, so basically, first by His Holiness’s kindness, the only one object of refuge of us, all sentient beings, and source of, originator of all the happiness of sentient beings, His Holiness the Dalai Lama, or the Chenrezig. So first is that. Then the second then, the development of the organization, the Preservation of the Mahayana, what is that, Tradition. Somewhere, I think maybe International Office, at International Office there in the Portland , I was giving a teaching on the Eight Verses, I think Yangsi Rinpoche asked or something, in the long-life puja, so I was doing the dedication, so I could not, as usually we say “FPMT” so I didn’t think well the , so I could not explain the whole thing. So I think probably Yangsi Rinpoche maybe got shocked. I couldn’t remember the whole thing. The long title.
So anyway, so that’s whatever the good thing happen, the organization is able to do, able to offer, and the sentient beings able to receive, numberless sentient beings. Then second, that Lama Yeshe, whose holy name is difficult to express, that who’s kinder than all the three-time buddhas and bodhisattvas, so Lama’s kindness, who is the founder of this organization. So that, so every understanding, every Dharma practice so far we have done, every purification so far that we have done, every merit we have collected, every understanding of Dharma and so forth we have, it’s, first His Holiness the Dalai Lama, then second, then the next, Lama, so Lama’s kindness. So like that, even many of us haven’t met Lama, haven’t heard directly from Lama, teachings, but he is the founder of this organization, who started the centers, for example, the Chenrezig Institute here, so Lama started, so all these, every purification, purifying every single negative karma and collecting merits and planted seed of enlightenment, every understanding of Dharma, that received from this organization, for example, from this organization, from here, Chenrezig Institute, then that’s also came from Lama, Lama’s kindness. So as well as any other center in the FPMT, so anyone who met Dharma from there.
So the organization have been, it came a very long way, like a child, like a baby grew up, with a lot of life experiences grew up, with lots of difficulties it grew up, now reached this much. [Rinpoche indicates a height of about a foot.] From the table here, this much. Now there’s so much to go. So we came a l-o-o-ng way, we came a very long way, like a road, we came a very long way. So with the much hardships, yeah, activities done with the, yeah, with the sincere, it is started with the sincere heart, with the young people, students who came to Nepal, India, look for guru, look for spiritual life, whatever. During those times of explosions of Buddha grass, due to explosions of Buddha grass, exploding Buddha grass, explosion of Buddha grass and LSD, all these times. Many, all these things that breaks the concept, that breaks the fixed mind, concept, materialistic mind, which breaks. So then you see something new, able to see, gives a chance to see something new. So new life and to learn more about the mind, rather the more looking the external, more you look inside world, the mind, so which is very extensive. You can only understand outside phenomena if you understand the mind. Without understanding the mind you don’t understand outside phenomena, no way to understand.
So, yeah, so started with the good heart. They found meaningful, the heart of the 84,000 teachings of Buddha, lam-rim, I’d just say a few words, I just say a few words of lam-rim, not that I know lam-rim but just a few words of lam-rim, in my case, anyway, just in my case, a few words of lam-rim, then repeat over and over, impermanence, impermanence, impermanence, impermanence, like that, lower realms, lower realms, lower realms, lower realms, attachment, attachment, attachment, so a few words I know then just repeat it over and over. So like that, just a few things, karma and hell and then, so there’s a few things, there’s a few words I know, not realization but just the few words I know, just repeated the same thing over and over, repeat over and over to the people who come to Nepal . So usually this is my case. So I think that, but anyway it did something for their mind, that few words repeated over and over, so attachment and hell and then karma . So the, so I think somehow it benefited, I think, so these few words. So anyway, so it was started with good heart, because it benefited to you, it show your life to you, what is the real meaning of life and what you are supposed to do and what is accomplishment, to be free from suffering, what you are supposed to do, what you should remove, what you should abandon, those things. So you want, so the students basically want to benefit back to their own, people in their own country, so then started a center, like that.
So this is how the organization happened, by the young people, those who broke the concepts, fixed idea, concepts, the materialistic idea, concept, materialistic life or that just one life and the materialistic, that very stubborn or very hard, broke by this, due to their karma, maybe the Buddha’s action, holy action, through these plants and then broke their concepts and then opened their mind for new life or, how to say, yeah, to see that the mind can exist without the body, accept reincarnation, karma, and then liberation, enlightenment, all that thing, to open the hearts towards that.
So anyway, so with good heart, yeah, so they continued with the organization, even though, didn’t have experience of, most of the people didn’t have experience of business, no idea of business, experience, any professions, the young people, just, maybe did not complete university or maybe finished but didn’t have those, maybe did university but didn’t have those other, those experiences, those other fields experiences. So however, then with the good heart continued with so much difficulties, with so much patience, tolerance, and things, so much hardships continued to benefit others. So this is how the organization grew and it has been developed up to now. Only a few centers, only a very few centers have disappeared, disappeared in emptiness. Dissolved in emptiness. Dissolved, like the mandala, deity dissolved in the clear light, so there are some, a very few centers dissolved in emptiness. So anyway, so not sure when they rise back. Anyway, so like that.
So, I think it’s very good, in my point of view I think it’s very good, because you start, you do with a good, pure heart, and that’s the most important thing. That’s the most important thing. Whether you have success or not success, but everything’s done with a pure heart as much as possible, with the compassion, you try to help as much as possible. So even though one has very little experience, but with a good heart, so I think that’s the most important thing, that with many limitations of facilities, conditions, people to come to, have a place to listen to teaching or to make retreat or to do practice, yeah, so the limited facility for the, to spread Dharma. So that can’t do a broad way, very professional or the, professional in the sense more kind of business idea or many, in a kind of broad way, with lots of wealth, sort of, even that is not happening but it’s like, kind of simple but with a good heart, everything do with a good heart. So developed like this, so I think it’s very, came a very long way and learned a lot during those many, many years. And so I think it’s very good.
Sometimes the organizer looks very wealthy, lots of money, but who has lots of money, who has lots of wealth, but there’s much risk, how did the money came? Then if you look for, if you check that, then there’s many harms given to other sentient beings, many negative karmas done to get the money. So it looks everything going well, lots of money and all this and that, appearing very good, but if you look, but if you check how the method, how the money is made, earned, then it’s a lot of negative karma there. So a lot of negative karma there, so that’s not good. That’s not good because if you have to, doing by a lot of negative karma if you get wealth, that’s not good, that’s not wise because then you have to experience all those sufferings, because then there’s no Dharma. There’s no Dharma.
So therefore, that kind of success we don’t need that, by creating negative karma. So then this is good, this is better, with a good heart you do, everything you try to do pure and then gradually have success. So safe, that’s very safe way of developing. So many of the organizations are looking very good economically but if you look for, if you really analyze then you won’t be surprised, you will be shocked, so like that. This is just giving, I never mentioned that before but I just, so like that.
So anyway, so, however, also I remember I mentioned last time here also, long-life puja. So I see there’s a lot of, there has been a lot of development, that is the Dharma, Dharma. Externally also developed, came a long way. Many centers now much better, easier to function, less development, much easier to function, how to do things, much more experience, knowing how to do. So anyway, the most important one is having more compassion to sentient beings, more devotion, more compassion for sentient beings and so I think that’s very important source, more devotion to the Triple Gem and more compassion towards others, those two things are very, very important. Very, very important. Very important, make this life very meaningful, those two things, and I think to achieve enlightenment for sentient beings, for your own development as well as numberless sentient beings to not receive harm from you, to receive benefit, happiness, numberless sentient beings to receive peace and happiness, including enlightenment, temporary happiness, including enlightenment, from you, so I think that’s very, these two things are, development of these two, this I see generally speaking so more and more, so that’s, I think it’s the best thing.
Then, of course, then able to, of course then also able to serve many different ways to the world, to sentient beings, through the organization, through the centers, so that is an excellent thing. So that really gives meaning to your life, to each individual life, so so many sentient beings’ life gives meaning, your own then many other people in the center, many other people who come to the center, it gives meaning to their lives, so it’s a really wonderful thing. So, I think, because there has been more capacity, developed more compassion, more knowledge, more wider thinking, more taking responsibility, so this has been developed, so that’s why we’re able to do many, many things, I just do eat and go to toilet and sleep, like that, but I think the people in the organization, Lama’s students, so developed more compassion, more devotion, more knowledge, more experience to benefit others, so that’s why able to do all these many ways to benefit even in the prison, people in the prison. In the prison there’s so many people who have done many hundred thousands Vajrasattva and taking Eight Mahayana Precepts, many years and then who did many number of preliminary practices. There are many people in the prison who happened like that. Unbelievable practices they did in prison.
So anyway, so it’s a great thing, able to benefit, then also one big project is to help the young people, Universal Education, the loving kindness, peace for young, so also we are now making more materials or trying to actualize.
So the other thing, so therefore, something really to rejoice, I think, is, so great benefit to sentient beings in this world through this organization. So as I normally mention that by coming to the center then come to know about karma, cause and effect, then come to know what is to be purified, cause of suffering, and the cause of happiness, the merits, come to know, come to learn what is the real cause of happiness and then, those things, and then, for example, by reciting the Thirty-five Buddhas’ name even one time, it has the power to purify many eons of negative karma, the different negative karmas that we always engage. Not just many lifetimes’ negative karma get purified by many eons of negative karma get purified. Not just that the negative karmas get purified but all the negative karmas of this life then past lives, not just many lifetimes but, many hundreds of lifetimes but many thousands of eons of negative karma get purified if you recite the Thirty-five Buddhas’ names, even just once, those different karmas. So sentient beings get unbelievable liberation, benefit, from the lower realms, from samsara, and enlightenment, even just from one practice. Even just sang gyä chhö dang..., even just doing meditation sang gyä chhö dang tshog kyi chhog nam la..., however, that ?includes refuge and bodhicitta brings closer to enlightenment, it plants seed of enlightenment, becoming closer to enlightenment, bringing closer to liberation from samsara, so just meditating in that meaning, so this is unbelievable, before you begin actual practice. So it’s just unbelievable what the center can offer to sentient beings.
I’m just using, just knowing this, how incredible benefit to sentient beings, so then no question Vajrasattva, those various practices, then no question about the whole lam-rim, Lesser Vehicle teachings, teachings on lam-rim. So deep benefit, deep benefit we offer, offering to the sentient beings from the center, from the organization, deep benefit to sentient beings.
So in the world, like Africa, many places, where there’s drought and no food, like that, so many countries try to help, try to send food, and then the actual people they get little, because it’s taken by the leaders and like that. Then, yeah, like this, then one time the water brought from another country by airplane. The minute when it landed there, the water become totally spoilt, dirty, filthy. Water become dirty, filthy. The minute when the airplane landed there, so that means that from their side they don’t have karma to receive clean water. Even though the country’s sent a lot of food but the actual people who are suffering they get little. So it means something missing from their side. So they need to create the merit, they need to create merit to get clean water, there that’s missing. Creating the karma, cause, the inner cause to receive the clean water or food, that is missing, to get plenty of food is missing, the inner cause.
So however, give medicine, food, shelter, all this, it’s very good, must do, very good, must do, but if we don’t help them to change their mind, if we don’t give education for them to change their mind, to remove their delusions and karma, they will, if they don’t change their mind, they will do the same, engage in the same negative karma again and again. Then again they will experience [snaps fingers], they will be born in the same place, they will experience poverty and all this fighting, killing each other, all this, will again and again the same. Next lives even they are born human being due to another good karma, they will experience the same problems, all these again and again. So it’s a good thing to do, but doesn’t really remove the cause of suffering. So therefore, now, whether our organization, here Dharma center, like this, Dharma organization like this, where it offers extensive, not only lam-rim but extensive teachings of lam-rim, philosophy, so even just the lam-rim itself, this is unbelievable benefit, so it removes, cause them to actualize the path, the three principles of the path, true cessation, all that, so even without Mahayana teaching, just the graduate path of the lower and middle capable being, talking about the four noble truths, then that helps to remove the cause of suffering and then, their delusions and karma, and root, the ignorance, and then to achieve liberation; they’re able to learn and then able to leave imprint and then able to achieve that in the future.
So here, so this, so it’s unbelievable benefit what we are able to offer sentient beings, depthless, like limitless skies, like skies of benefit, like that. So therefore we must rejoice, therefore we must rejoice all the time, rejoice as organizers of the center, organization of FPMT, general, or each center the organizers, all the staff every day should remember this, the extensive benefit, the deep benefit we offer to the sentient beings, we should remember this every day. So then you enjoy your life and you can see your life is most meaningful there. Usually I say, working in the factory and working at the center, there’s big differences. Working in the factory of course you can get plenty of money there, but working in the factory it doesn’t spread Dharma, it doesn’t teach Dharma to others, doesn’t give that education to achieve, how to get out of samsara and achieve enlightenment, it doesn’t give that education. But here, even without talking about the extensive philosophical teachings, just even just the lam-rim, it offers. So therefore, big differences. So now, anybody who is doing service at the center, you can see the difference, huge differences between sky and earth. So makes so much difference to your life. So then together. And here, of course, you cannot do, as I often say, you cannot do everything, teaching Dharma, translating, all the director, the secretary, you, one person cannot do everything, so you need, to help others, you need help of the resident teacher, translator, all the staffs, you need help of them, so together then you can benefit other sentient beings extensive way. So there’s huge differences, thinking of the benefits what the sentient beings receive.
So now, the next thing, so therefore, we must rejoice, okay. Don’t think only of the problems of the center. You think only of the problems, don’t think of all the benefits, only think of the problems then you see only problems. If you think only of the problems then you see only problems. So, if you don’t think of all your good qualities you have, you think of only your problems, some mistakes or something, if you think of only that then you see only totally black. Then life become very depressed. So same with the center. Only think of the problems, you don’t think of all the skies of benefits that it.
So now next thing, so here, some other centers of the Tibetan tradition, some of the, even the Tibetan tradition some of the centers doesn’t have much teaching because difficult from those monasteries to produce qualified teacher, difficult for them. So even though there’s many centers but it’s more like rituals, pujas or some simple meditation or something like that, there’s not much education happening really to, even lam-rim, very difficult, so even that, even the essence of the path to enlightenment, very difficult. So now here, due to His Holiness’s kindness and Lama’s kindness, or in the FPMT centers there’s some merit that to have many qualified teachers, we can, able to receive. So due to Lama Tsongkhapa’s kindness then able to, Lama Tsongkhapa established these monasteries and Lama Tsongkhapa’s disciples’ disciples established them, which has incredible system of study, incredible system of studying the extensive Buddhadharma, incredible system of studying all the extensive Buddhadharma, okay, the extensive commentary of lam-rim. So because Lama Tsongkhapa set up such a way, so able to produce many qualified teachers from these monasteries. So we have some merit, in the FPMT we have some merit to receive qualified teachers, so many teachers. So generally whether there’s a resident teacher or whether there’s not, there’s a lot of teachings in our, in the organization, the group organize the center, in the FPMT so much teachings. Some says, Oh, maybe too much teaching and need more meditation. There’s some others , who say not so much teaching but some meditation or something, anyway. However, so here, one, I think one great thing, one great development in the organization is the learning the philosophy, making the lam-rim understanding very deep and very vast, by understanding the philosophical teachings.