[Students offer short mandala offering.]

Good afternoon. So we’re going to start with a prayer, okay, the, what I mentioned ?yesterday.

[Rinpoche recites Praise to Shakyamuni Buddha in Tibetan up to chhog tu dä pä chhag tshäl lo.]

Read, those three. [The group reads the remaining verses in Spanish, while Rinpoche completes in Tibetan.]

Yeah dedication, sö nam di yi…, before the Heart Sutra. Have you read the dedication, before the Heart Sutra, dedication before the Heart Sutra, have you read? Have you read?

[Students read the Heart Sutra in Spanish.]

Otherwise it becomes tight. Okay. [pause] If one leaf is broken, then one month in prison. Two leaves are broken, two months in prison. I’m joking! Maybe can be in prison to enlighten other sentient beings.

So these prayers, you’re reading very well, very fast, . Especially the beginning prayers, it’s good, the one that I explained yesterday, so, “Look at the causative phenomena, this, this,” those verses, it’s very important to do slow and meditate, to go slowly and meditate. These are very important subjects, extremely important, fundamental subjects, meditation, it’s like an atomic bomb to destroy our enemy, enemy, but inner enemy, so, if we have destroyed our inner enemy; there’s no outside enemy, doesn’t exist, there’s no outside enemy. So if you don’t have anger, there’s no outside enemy. If you have anger, there’s outside enemy, you find. You’ll find enemy outside if you have anger. But if you don’t have anger, there’s no enemy. [pause]

So, in the United States, so, because was quite difficult to, with a Nepalese passport when I travel, so, it was quite difficult. So then tried to get a United States, the American passport. So anyway, now I have an American passport. So, anyway, so you have to live in America for five years or something, anyway, so, it happened to live in the United States.

So, Roger bought a car. So he was very excited. Somebody, some student helped, some student’s father, something like that, it was not expensive, and, I think, a good price. So, so then, he was very excited to show me, but I didn’t go early, I didn’t go in the morning, early, so much later. So, but I tried to think for, “it’s for sentient beings,” tried to, anyway, think it’s for sentient beings, but it didn’t last long, didn’t last .

So I was staying at John’s house, his house at Vajrapani at that time. So, so I didn’t go see the car in the morning, so much later. So then, tried to think that time to think something positive but it didn’t last. So then, because if you have realization then _____, but it’s very difficult if you don’t have realization, so then maybe a few seconds, that’s all.

So, anyway, so there are many sort of, how to make car beneficial for people, ?to the world, for sentient beings, so I put messages around. So, one message is that, what His Holiness says, My Religion is Kindness, so I added the words, To All, to all, to all makes more, I think, I mean, without saying all, it means that, but I thought, added “all,” so becomes, yeah, so more clear. So, of course, what His Holiness said, My Religion is Kindness, so there it means kindness, so it means kindness not only your friend but kindness to everybody, it means that, but just added the word, “all.”

That, then the other side of car , so the, The Source of Your Happiness, I don’t remember. The Source of Your, yours and others, I’m not sure, but basically, source of your happiness and others, and others means all sentient beings, so that’s cherishing others. I think, Cherishing Others is the Source of Happiness Oneself and Others, something like that. So, that’s the very heart answer, very heart, very essential, everybody is looking for happiness, everybody is looking for happiness, but many do not know, that, from where the happiness comes, what’s the best way to produce, I mean the best way to achieve happiness. That’s the whole problem, doesn’t know what’s the best way to achieve happiness. That’s the problem in the world, globally as well as individually, so, society, so, that’s the biggest problem.

So, the Guru Shakyamuni, the great saint, Shantideva, great pandit, there’s six, after Buddha passed away, then this happened, the six, not necessarily right after passed away, but the six ornaments, the great pandit, so those, so Shantideva, the great bodhisattva, the, so those, yeah, so highly attained, enlightened being.

So, anyway, Shantideva mentioned that, the child does work for self, the Mighty One does work for others. Mighty One is the buddha, it means, buddha, in Tibetan, thubpa. [Rinpoche quotes this verse in Tibetan.] Chipa means child, does work for self. Thubpa [Tibetan], Thubpa means Mighty One, does work for others. [Tibetan], look at the differences these two. So that, this also shows, so, that Guru Shakyamuni Buddha, that himself totally free from the, from samsara, the continuity of the contaminated aggregates, aggregates contaminated the cause of delusion, cause of ignorance, anger, attachment, so forth, cause of delusion, the seed, which is nature of imprint, so aggregates, continuity of aggregates which contaminated this and caused by karma and delusion. So, that which is the, which itself, the aggregates itself which is totally in the nature of suffering, the pervasive, compounding suffering. So I’ll repeat again, so pervasive because it’s under the control of karma and delusion, so our aggregates here, rather than floating somewhere, somebody’s aggregates, your aggregates, this association of body and mind, okay, your association of body and mind, okay, so this one, or collections of the five: form, the body, and then the feeling, cognition, compounding aggregates, cognition, which discriminates this and this and this object, recognizing this and this, ?du shi, in Tibetan, ?du shi, recognizing this and this, the phenomena. And then compounding aggregates, from the fifth-one mental factors, after taking out the feeling, cognition, then the rest is compounding aggregates; then the fifth one, consciousness, so the collections of these five aggregates.

However, our collection of these five, under the control of karma and delusion, so, because of that then it’s in the nature of suffering, because of this, it’s nature of suffering. That’s why the body experiences problems and mind experiences problems. Why our mind experiences loneliness or fear, unhappiness, depression, then, anger, then the not free, it’s the opposite of free, attachment, opposite of free, your mind attached to, caught, attached to some object, so, grasping, clinging, so that it has nature of pain, pain of attachment, so it’s not, so you can see your mind is not free, there’s the pain of attachment. So, not relaxed mind, not, that time there’s no inner peace.

So, anyway, so there’s so many mental problems, mental sufferings, and then physical sufferings. So, why we’re experiencing problems, why, whether it’s physical or mental? So, that’s because this is under the control of karma and delusion, it shows you’re not free from karma and delusion, you’re not liberated, it shows that. So, under the control of karma and delusion so, and pervaded by suffering, okay, your aggregates are pervaded by suffering.

Then, the next one is your aggregates are contaminated seed of delusions, negative imprint, so therefore, then, it compounds the problems, physical problems, mental problems, all these, it compounds, so the negative imprint, the seed, that caused by delusion, it compound. So, this is pervaded by suffering. And then this negative imprint causes future rebirth and future sufferings as well, so, like that, compounds this life’s suffering and future lives’ sufferings.

So, these aggregates are pervasive, compounding suffering. The, so just to listen, to make a little clarification. It’s very important to understand this, that, so [long pause], so, if we’re not living our life in Dharma, meditation, lamrim meditation, so, you don’t have any protection to your life or to your mind, you’re not protecting your life, you’re not looking after yourself. I started this one day, I think yesterday or the day before yesterday, but I didn’t get to mention, complete that. So, anyway, so, what happens, well, I think, one thing we can do here, somebody, here you have one person criticizing you, provoking you, here you have one person who praises to you, how you are beautiful or how you are wise or kind or, all this, good words, all the nice words you want to hear, that your attachment wants to hear, your selfish mind wants to hear, okay. So, then here, this person say what your attachment doesn’t like to hear, your selfish mind doesn’t like to hear, doesn’t want to hear, what they don’t like, this person says only things what they don’t like, your attachment, this person says, You’re selfish, you’re cruel, or you’re stupid, or I don’t know what else, so, anyway, all those things, okay, like rainfall, like storm, like hail storm, okay. So this one says, so, your attachment, what always expect, always looking for, to be praised, always looking for good words, your selfish mind, okay.

So it’s very interesting, then your life becomes very interesting. So now, what are you going to do?

So now, if you do not know Dharma, if you do not know the lamrim meditation, then you don’t have protection in your life, if you’re not practicing, you don’t have protection, guideless, guideless, no protection, no protector. So, you have no refuge.

So what happens? Then, what happens, you just, your mind, here, your main object of refuge becomes attachment, and self-cherishing thought, your main object of refuge, main object of refuge becomes, your object of refuge, your attachment. Like Buddha, Dharma and Sangha, here, attachment, selfish mind in place of Buddha, Dharma, Sangha. So, anyway, so in your whole life, your object of refuge to ask for protection, for help, so here, it’s attachment, selfish mind. So nothing else.

So then, you always live with this mind, you always live your life with the selfish mind, ego, and attachment, all this, then anger, so, or somebody harms to your attachment, somebody does something, somebody says something or behaves something, or thinks something, against your attachment, what your attachment doesn’t like, what your selfish mind doesn’t like, then anger arises. If somebody did, behaves something, says something, thinks something, that your attachment doesn’t like, your selfish mind doesn’t like, that harms to them, they don’t like, then, anger arises, anger arises to them, hurt them, then you hurt them.

So, you become slave, now here you become slave of your anger, you become slave of your desire, as well as self-cherishing thought, you become slave of your anger, that, so your anger uses you to harm the person, your attachment uses you, use you, and your attachment uses you to also harm others, but, harm others, but a little bit different, this harm is cheating, this harm is deceiving others, okay, this becomes your harm, and the angry one is more direct, speak, harm, same, hurting words or show aggressive face or something, so like that, so the attachment uses you, you become slave to attachment, to harm others, to deceive, to cheat others, things like that.

So, if you analyze, you find out these things, hallucinate others, attachment, hallucinate, deceive others. So, if you analyze, constantly attachment, then you can understand. So, you totally become slave to your ego, you become servant, you become slave of your selfish mind, desire, how to say, the selfish mind, the ego, okay.

So that’s it, so the, to harm others, to harm yourself, being a slave, being a slave of those negative thoughts, then, harm others, harm yourself, like that.

So you engage in negative karma, being under the control of anger, being slave of anger and attachment, ignorance, selfish mind, so harm, harm others, because you engage in negative karma, so harm others, harm yourself, like that. Then, the result, all the problems you have to experience, this life, all the unbelievable confusion, one after another, then spread out, so many problems, so many, this is without talking the reincarnating in the lower realms and experiencing suffering for unimaginable time, so many zillions, trillions, could be also many eons, ?experiencing like that, most unbearable. And then the, even in future lives, due to another good karma you get born as a human being, then still there’s many sufferings, many problems, part of those negative karmas you have to experience, again and again, so like this.

So, that, you become slave of those negative thoughts, then, all the activities of you is obscuring, is only obscuring yourself, obscuring your mind, disturbing your mind, to not have those realizations, renunciation, guru devotion, renunciation, bodhicitta, right view, to obscure that, to not realize those. And then, same, to, becomes obstacle to, causes obscuration, disturbs, to not have attainment of all the path to achieve liberation and enlightenment, and all these paths, five paths, ten bhumis, all these, so, unbelievable, it obstructs the mind to not achieve those. So, then they obstruct, they don’t allow to have those attainments, to awaken your mind, so, obscures more and more, and then, then you can’t, continuously harm yourself, harm other sentient beings, like that, engage in negative karma, so like that, then continuously, then that ties yourself and others in suffering of samsara, continuously ties, keeps in samsara, doesn’t allow to liberate, become obstacle, what you do is always creating obstacles to liberate yourself, free yourself, yourself free from prison and others as well.

Then, same, the person who is praising, then your attachment arises, who says, who always says nice words, then, who says what attachment is looking for, always, selfish mind, what you always, so then, like that, same. So, [pause] the eight worldly dharmas, the, so the clinging or grasping the four desirable objects, the comfort, the happiness of this life, then, next, the other one is, then, to receive the material, to receive gifts, material, so then there’s grasping to these things, clinging. Then, receiving praise, clinging to this, attachment clinging. Then there’s reputation, clinging to this, then, because there’s clinging, attachment clinging to these four things, grasping, so, because of that, then there’s dislike, because there’s grasping these four desirable things, because of that, then there’s dislike. If you don’t have comfort or happiness of this life, or not receiving material, or then if you’re not receiving praise, and not receiving reputation, so there’s dislike in this. If you have grasping to these four desirable objects, if you have grasping mind, attachment, then because of that, then there’s dislike, unhappiness, this, the four undesirable things.

So, every day, if there’s attachment, clinging, these four objects, here, for example, then, these four objects, these other four objects become undesirable. How they become undesirable is because you have desire to these four, so this is the psychology or how this is totally dependent on these four things, why you don’t like these four things, undesirable, because you have desire to these four desirable things, it’s because of that, these become undesirable pain, painful, unhappiness, because of these four things, because these four things are desirable, desire to that, clinging, clinging. So, then, because of clinging there, then you have, then when you encounter these four undesirable things, then, so, mind suffers, then you suffer, unhappiness. So these four, when you encounter these four things, then, you see it’s undesirable, unhappy, mind becomes unhappy.

So this is totally how your mind reacts, when these four things, undesirable, four undesirable things, these four things happens, how your mind reacts, that totally depends on whether you have desire in these four things or not. So that’s very important to understand, very essential to understand that. It’s not something kind of Buddha made it up, it’s just analyzing, analyzing our own life, this understanding our own life, so our mind, basically trying to understand, learn your mind, basically like that.

So, it’s very important, because this is what we live life all the time, this is what we live life all the time. So if you don’t know this, then you, confused, life is, you are living in always confusion, so you get tortured. When you encounter this, because you have desire in this, that’s torture, when you encounter this, then when you meet these four objects, tortured, attachment, totally clinging, tortured, you don’t get peace, you don’t get any peace, so you don’t get inner peace, no peace, problem, [pause] the attachment. [pause]