Thought, maybe to do the oral transmission of the root text, mahamudra, then we do at the beginning the meditation prayer, to purify the mind and defilements and plant seed of the whole path to enlightenment, not only liberation from samsara, but full enlightenment, so plant the seed of the whole path to enlightenment and collecting extensive merits for that, the necessary condition for actualizing, attaining the path to liberation, enlightenment, collecting extensive merits, and the purifying the obstacles, the defilements. And then, which makes to increase the merits, so like that.

[La ma tön pa chom dän dä...su chhi wo.]

Oh, I just thought of something. Started the prayer, but now I thought of something. So, anyway, this prayer we normally chant, but I think it’s good to get some idea of it, but this prayer, so that, very popular. I mean, His Holiness often, His Holiness the Dalai Lama often chants this at the very beginning of the teachings, the, also the extensive, the ?Konchog zhi ten, remembering the Buddha, Dharma, Sangha, their qualities, the number of, in a certain number, it’s expressed the qualities of Buddha, and Dharma, and Sangha, so it’s very, very good, it’s very good to remember, each time their qualities, so it makes you, inspire, it makes you inspired to, it inspire you to achieve that, so it’s very good.

So, usually there are so many negative imprints, negative imprint, like taking photo, like taking photo, the, so a lot of negative imprints on our minds, but, when we do these prayers, then we put positive imprint that liberates us, liberates yourself, liberates yourself from the oceans of samsaric suffering, of each realm, those unimaginable, unimaginable, unimaginable sufferings, then there’s a cause, that which continued from beginningless rebirth up to now, so it ceases, and then causes to achieve full enlightenment, so it leaves a positive imprint. So it’s something very worthwhile, very worthwhile, most worthwhile thing to do in the life.

So anyway, so this prayer, La ma tön pa chom dän dä… is very commonly we do that, also from Kopan, from the course, from very beginning, and it’s common also that His Holiness often first take refuge to Buddha, praise to Shakyamuni Buddha, who’s the founder of the present Buddhadharma in this world.

So now Lama, Lama, or maybe you mention that, you _______, okay.

So La ma tön pa chom dän dä, lama, so general meaning of lama, the, lama means heavy by the qualities. There’s mistakes and qualities, so the qualities, so heavy by qualities, guru, Sanskrit, guru, so meaning of that, heavy by the qualities.

So, however, the primordial mind, the transcendental wisdom of nondual bliss and voidness, so this, which has no beginning, no end, and which pervades all the phenomena. Actually the name, to mention the name is secret, to express that, what is guru, the real meaning of that, in that way.

So, anyway, this, that which comes in the Guru Puja, so, you begin the Guru Puja, De chhen ngang lä rang nyi la ma lha, from the grease, how to say bliss! From the bliss. I said grease not bliss. From the bliss, from bliss, anyway, so yourself become the deity. Anyway, so, from beginning of the Guru Puja, so you become that, you become the guru and then, from the very beginning you become the guru, then you do the rest of the practice.

So it comes, the, Lama Chöpa, the Guru Puja, the section where you make the requests to the guru, expressing the different qualities of the guru, according to Hinayana, Lesser Vehicle path, yeah, Lesser Vehicle, then, according to that, and then, say, Mahayana Paramitayana path, and then the, according to that, Paramitayana, then, secret mantra, secret mantra, talking about the path. When we hear, mantra, mantra, it doesn’t only mean chanting these words, not that, it means the path. So, meaning of mantra is which protects the mind, which protects your mind, from the ordinary concept, and ordinary appearance, so that is the meaning of mantra. So, so that’s the meaning ?one, mantra is the path, so the…. Of course, mantra you chant the words, chanting words, that also helps to attain that, to, your mind becomes the mantra, the path to enlightenment, the quick path to enlightenment, so, to achieve enlightenment in this life, and to achieve enlightenment even quicker than that, that’s by practicing lower tantra, then higher tantra, highest tantra, you achieve enlightenment in a brief lifetime of degenerated time, so much, much quicker. But the lower tantra, by practicing lower tantra, you achieve enlightenment in one life, that is first you achieve, first, you, do long-life meditation practice, you cause to achieve immortal life, so live for hundreds, thousand years, like that, then achieve enlightenment.

So it’s not talking, it doesn’t, lower tantra doesn’t have the, what the highest skill, skillfulness, the skillful means, what the maha-anuttara tantra yoga has, that can purify the dualistic view, the defilements quicker and able to collect the extensive, able to collect, so it has means where in the Paramitayana, which takes three countless great eons, three countless great eons to complete the extensive merits and to purify, so, in the, according to the Mahayana sutra, the path, so which takes three countless great eons to complete the merits, so in order to achieve the two kayas, dharmakaya and rupakaya, Buddha’s holy body and holy mind, so to achieve dharmakaya you have to collect extensive merits of wisdom, and to achieve the rupakaya, you have to complete the extensive merits of virtue. So, to complete in order to achieve the two kayas, to be able to liberate and enlighten, to do perfect work towards sentient beings.

So, but the, I don’t remember, so now I got a little bit, missed out the ?why talking, so, the lower tantra, Kriya Tantra, Charya Tantra, Anuttara Yoga Tantra, so they, anyway the lower tantra, so, it has greater skillful means, lower tantra has the greater skillful means than the Mahayana sutra, Paramitayana path, so greater skillful means.

So, therefore, so when you become buddha, there are four complete purities, completely pure the body, the holy body of the deity, buddha, that buddha. Then, then the completely pure place, the place, mandala, the creation or the manifestation, appearance of your wisdom, mandala. Then the completely pure, the complete purity, that the, completely pure enjoyments, completely pure enjoyments when you achieve enlightenment, when you achieve the deity, completely pure enjoyments. Then, when you achieve buddha, achieve the deity, then, enjoyments, like limitless sky, there’s no limitation, like that, the completely pure, not ordinary, not ordinary enjoyments, so it’s all, say, it’s all manifestations, it’s all in that nature, the wisdom, transcendental wisdom, special wisdom, nondual, nondual with those two, like that. Then the, then another complete purity is that, completely pure action, so benefiting for sentient beings. So, even one beam, even one beam emit from the, when you become buddha, so from the, from every pore of your holy body, beams emits. So, even in one, even in one minute, a second, one beam can purify, liberate the many sentient beings, unimaginable sentient beings, even in a moment, unimaginable number of sentient beings, able to liberate even one beam emitting from the holy body, like that.

For example, when Buddha was in India, that time, so the Magadha, Magadha is, I think, Bodhgaya where the, where one thousand buddhas show enlightenment, so the previous one was Kashyapa, who showed enlightenment there, then ?Setu, Shabtu, then the Shabtu, I think might be the first one, I think, ?Setu then ?Osung. So ?Osung is the third, then fourth, Guru Shakyamuni Buddha, who has shown enlightenment there, and then the next one is Maitreya Buddha, then there’s one thousand buddhas in this eon who show there, according to the Hinayana, they practice and then, in that life as an ordinary being, they practice and then achieve enlightenment, not enlightened before. But according to Mahayana, they all say, Guru Shakyamuni Buddha enlightened numberless eons ago, they show twelve deeds, to descend in this world and, Guru Shakyamuni Buddha descended in this world and showed twelve deeds. So, to show the sentient beings, why need to practice Dharma, why need to practice Dharma, because there’s suffering, then seeing the rebirth, death, old age, all the things, the, those sufferings, and then, then looking for, then went to find a guru or to do retreat, had to do retreat, take the ordination of renunciation, like that, went to ?Narenza, near Bodhgaya, I think, to shave hair, by himself. So, yeah, as you see when you read Buddha’s life story, the twelve deeds. So, anyway, the, then six years lived austere/ascetic life, the, bearing hardships to practice Dharma, to achieve enlightenment, then his body became very thin, like that, the nerves coming out, but, in reality, he was enlightened numberless, unimaginable eons ago, like that.

So this is to show, to show sentient beings, enlightenment is not press a button and it comes, like United States or like in the West, press a button, then enlightenment comes, not like that, to show it’s not like that. Really you have to remove all the delusions, to cease, you to overcome, say, purify, cease all the delusions, that, cease all the delusions which never ceased from beginningless rebirth, and then you have been suffering because of that. So, anyway, this is talking about the suffering, we are talking about the suffering from beginningless rebirth, beginningless rebirth, so it’s talking about unimaginable things, most frightening, most frightening, most, so like that.

So, I mean, six year retreat is nothing, you’ve been suffering from beginningless rebirth, by following delusion, by following delusion. We took the delusion as guru, like guru or very close friend, very close friend. We have never been, have not been against to that, say, never been divorced from delusion, divorced, the, never separated.

So, anyway, that, so, I mean, six year retreat, it’s nothing, even 300,000, I mean, even three countless great eon retreat, three, think, three countless great eons retreat, it’s nothing, it’s nothing if you compare how much you have been suffering, from beginningless rebirth, beginningless rebirth. Not just to understand the words, it’s not enough, must know, must feel, must really see, I don’t mean so much as clairvoyance, but I mean, you know, the depthless, numberless. So, I mean, three countless great eon retreat is nothing, so, like that, so, it’s hardly anything, you compare, how much we follow the delusion, the hallucinated mind, and that made us to suffer from beginningless rebirth. So this, I think, is very important.

So, anyway, so, to show us sentient beings, that you can’t attain the path just by knowing the words, I mean, or how to say, you have to practice. You have to really, really sacrificing the life, I mean you really, not sacrificing the life for samsara, I mean we have been sacrificing our life for suffering; we have been sacrificing our life for suffering for samsara, samsaric suffering, we have been sacrificing our life, not just billions of eons, billions of lifetimes, I mean, lifetimes, billions and billions of eons, not that, from beginningless rebirth, we have been sacrificing our life for suffering, for suffering of samsara, for delusion, delusion, your enemy, to your enemy, delusion, we give up our life, from beginningless rebirth. So that’s the reality, that’s the reality, not joke, not joke, not joking, reality.

Sorry, so I’ll stop here.

But here, Buddha, so Buddha is showing you need to sacrifice the life to, for, say, to achieve, if you don’t like suffering, you want happiness, then must remove the cause of the suffering, that which is in your mind, , your mind which causes suffering, must remove that. That’s only by practicing Dharma, nothing else, not by taking medicine, or by cutting the body in the hospital, operation by the doctors, like doing this [shows], so, then after that a person gets enlightened, after sew it up, then get enlightened, took out the delusion, took out the desire, anger, all this, all the stuff, all the mental stuff, took out. Then after that, liberated or get enlightened, not like that.

So, so show that, not only that, then, especially to achieve enlightenment, total cessation of the defilements, and the mind fully complete in the qualities of realizations, so that you are fully, so that you are fully qualified, that you can do perfect work towards sentient beings, not the slightest mistakes, to liberate them, to enlighten them.

So, now here, the bearing hardships, so how it is so important, so important, the, now here becomes so important, especially when you think of others, especially when you think of others. Before that, when you think of yourself, when you think of your own happiness, so emergency, then now, when you think of others, it becomes unbelievably most, unbelievably important, need to attain the path in order to help others, even one sentient being to liberate from all the oceans of suffering of samsara, delusion, the defilements, bring to enlightenment, so become unbelievable emergency, or important, emergency, emergency or important.

So, otherwise, you can see how much they suffer, if you don’t help, show Dharma, reveal Dharma, then just they live with the delusion in all the life, as they have been suffering from beginningless samsaric rebirth by following delusion, not knowing the delusion is the enemy, the suffering, as a kind of support, as a guide, I mean, friend or the guide, so looking as a guru or as a guide, so, following delusion. So, from beginningless rebirth, like that, ?in this life, and then, continuously if you don’t help that sentient being, continuously follow delusion, suffer, with the total hallucination, I explained yesterday, just give some very brief, very rough idea of hallucination, living their life in total hallucination, gave some idea yesterday.

But then, on top of that, on top of that there’s so many hallucination, hallucination with the attachment, on top of that built, projected by attachment, hallucination. Then projected by anger, hallucination, hallucination projected by your anger, then, many delusions, each one has its own hallucination, those wrong concepts has its own hallucination, so build up so many hallucinations on top of that.

Then due to also wrong Dharma or, then extra wrong concept, due to wrong spiritual or wrong Dharma, many, like that.

So, usually the sentient being suffers, even you think of only one sentient being, endlessly, so pitiful, unbelievable, most unbearable, most, this is without thinking of their kindness to you, this is without thinking this one sentient being’s kindness to you, without thinking of that, just as a sentient being, who has been suffering from beginningless rebirth, being totally overwhelmed by karma and delusion, this, all the wrong concepts. So then, if you don’t help, then, to liberate, then, that sentient being continuously suffers, endlessly. The six realms which is nothing new, six realms, the hell, hungry ghost, animal, human being, sura, asura, this, nothing new, and whatever pleasure, even deva realm, I mean any human pleasure, nothing new, nothing new, it’s not the first time, we think the first time, because you don’t think of past lives, we don’t think of past lives so we think it’s new, first time, first experience, and get excited. But, however, because we’re not thinking of past lives, beginningless rebirth, reincarnate human, king, even wheel-turning king, all kinds, all kinds, born numberless times, beggar, male, female, beggar, king, I mean, however, going through numberless times, wealth, whatever pleasure, human pleasures, nothing new, experienced numberless times, nothing new.

And, because I asked a question to, I asked a question then, I don’t know what’s her name, if you’re still there, I’m not sure, so, I asked what about all this mahamudra, he raised this paper, the mahamudra lineage, what about this?

So, then that time give answer to that, then it went to, then it went to, you know how samsaric pleasure, how the samsaric pleasure is the nature of suffering, so I was trying to explain how it is, how that is not really happiness, that’s suffering, so it went, I ran into that, I ran into that, so, that explanation, so, to get some idea, it’s very, very important, because that’s the purpose why we practice, why we need to practice mahamudra, because we have to understand first the sufferings, then we know the reasons why it’s so important to meditate on emptiness, meditate on emptiness, why it’s so important to understand emptiness, and to realize, so, or mahamudra.

So, then, trying to give some idea of how it is suffering. If you understand well, if you have some idea of how it is suffering, then you can generalize, then same idea to all other ?rest of samsaric pleasure, how to meditate, how, to know how it is suffering, and that’s why, that’s why, because, I’m not going to repeat again. So what I explained last night, that’s why, how it is suffering, that pleasure, even, by mentioning the water, before hot, then you get in the water, then ?getting cold, and however, so, that pleasure. So, anyway, because it is only suffering, when you analyze what it is, it’s only suffering, you discover, only suffering. With your wisdom, you see only suffering, with wisdom, you see only suffering. So, so that’s why, why samsaric pleasures, all this, all this comfort, pleasure, say, pleasure of sleep, pleasure of, the sexual pleasure, the pleasure of food, whatever, all the rest of the pleasure, why it doesn’t increase, not only that, why it doesn’t increase, but Dharma happiness you can increase, you can complete, you can achieve liberation, you can achieve full enlightenment, peerless happiness, can complete, it’s one time work, it’s one time, you don’t need to do over and over, one time, just one time, achieving liberation is one time, achieving enlightenment one time, again you lose the realization, enlightenment, then again, from beginning, again, you begin again to practice Dharma, not like that.

So, therefore, this is one time, so therefore it’s extremely, even by this sense, it’s extremely worthwhile to do it, extremely worthwhile to attempt, ?this one time. The samsaric work, we did from beginningless rebirth, numberless times, so, still we are in samsara, still we are not free from suffering.

So, anyway, so have to understand why Dharma happiness can be increased, can complete, you don’t need to do it again, so, here, doesn’t increase, does not continue, so, it’s endless, so continuously you suffer, continuously we suffer, that’s why.

So, [pause] I lost my, uh, lost my talk now. Maybe it’s a good time to translate.

[long pause]

So what I was talking last? Last one? [Ven. Sophia talks to Rinpoche.]

Made very clear. Hundred percent.

So, anyway, yeah, so, so therefore, no matter how hard it is, no matter how long it takes time, it’s extremely worthwhile. Once you achieve that, there’s nothing repeating, like samsaric, like works of this life, like the works of achieving happiness of this life, it’s not like that. So we did those works from beginningless rebirth, we did that, nothing ended, nothing completed. So, anyway, so that’s one thing, that’s one point.

So therefore, no matter how long, no matter how many eons it takes time, so worthwhile, unbelievably, most unbelievably worthwhile, no matter how hard it is, it’s most worthwhile thing to do in the life, so we have to remember that in our daily life, so then you get courage to, so then you get courage to practice, continue to practice, you get courage, you give courage to yourself to continually practice, and to overcome the difficulties, to overcome distractions, to overcome difficulties, distractions, problems, so it doesn’t, the problems, when something happening, doesn’t, it doesn’t become obstacle to ?free ?up Dharma practice, meditating on the path, and as well as your activities become Dharma.

So usually I emphasize two things: every day meditating on the path, one thing, to develop your mind to enlightenment, there’s beginning, there’s end, enlightenment, that’s one thing. As Shakyamuni Buddha, Omniscient One, explained, compassionate, explained, the most unbearably kind. So there’s one thousand buddhas, who descended this eon to benefit sentient beings in this world, but the one hundred quarreling time, the one hundred age time, no other buddhas made vow to guide, so this is our time, quarreling time, quarreling, one hundred age time, so now even a hundred is, before a hundred is normal but now, living a hundred age becomes very little number, so very, very little number so, so nobody made vow to, no other buddhas made vow to, this time, sentient beings’ one hundred age, quarreling time, sentient beings, to guide, to descend in this world, and to guide us, nobody. Buddha, because nobody did that, so then, Buddha, especially chose our, made five hundred prayers, Buddha made five hundred prayers to guide us, to descend in this world, this quarreling hundred age time, the sentient beings in this world to guide, so Buddha made five hundred prayers, in the presence of Buddha ?Dezhin Shegpa Rinchen Nyingpo, I think Heart Jewel, something like that, made five hundred prayers, so to, during _____ ______, so, made five hundred prayers that, I think, offered a flower or something, anyway, and then, so dedicated, to this most difficult time here, this, the sentient beings who are most difficult to guide them, Buddha made, when this, when it’s left out, other buddhas didn’t make vow, then Buddha made, chose to descend in this world, to guide us, so it’s our time, to guide us.

So, therefore, kinder than all the buddhas, Guru Buddha Shakyamuni is kinder than all the buddhas to us, so, kinder than all the buddhas.

So, that, so something very, very, very stubborn, so difficult to guide, not easy, so, then, Buddha, especially, with great compassion, chose to descend in this world to guide us sentient beings.

So, so anyway, so like that. Yeah, and then, say, yeah, what, anyway, [pause] forgot. Uh? What did you say? What? [Ven. Sophia: Two things.] Two things. So two things what I normally say, so I think even to remember that is still good, I think the two things.

So, as Buddha explained, the path to enlightenment, how to go about. The 84,000 teachings of Buddha, 84,000 teachings of Buddha, sutra, tantra, the Lesser Vehicle teaching, the Mahayana sutra teaching, Mahayana tantra teachings, so, gradually bring to enlightenment.

So, then, all, then, after Lama Atisha went to Tibet, Lama Atisha was crown of three hundred pandits, those great, those highly attained beings, not just scholars, but highly attained the path, meditated, attained the path, experienced, so, there were three hundred of them, three hundred pandits at Nalanda University, Nalanda, the monastic university, so, Lama Atisha was still the crown, top, there in India, for the people.

So then, anyway, because of corruption what happened in Tibet, that, that became sutra and tantra, some blue dressed, some pandits, some pandits or some blue dressed, some, some came from India in Tibet, and then spread wrong views and did something like that. Anyway, then, a lot of misunderstanding: if you practice sutra, you can’t practice tantra; if you practice tantra, you can’t practice sutra, so, regarded like fire and water, like that, and then, lot of misunderstanding.

Then the king of Tibet, the Dharma King of Tibet, Lhalama Yeshe Ö, then a minister, one minister mentioned Lama Atisha’s name, then suddenly the king stood up, got unbelievable devotion, then the hairs from the pores stood up then tears came, then he invited Lama Atisha in Tibet. Then, made many, two times, sent many gold, first didn’t get to invite, then second time. Took a long time because there was no car, nothing, to travel that time, then guided by Chenrezig, the Compassion Buddha, because the Tibetans had special karma to, object to be subdued, ?dul cha, in Tibetan called ?dul cha, means object to be subdued, to be guided by Chenrezig, so, they are ?dul cha, the object to be guided by Chenrezig. So Chenrezig manifested, Compassion Buddha manifested sometimes as children, sometimes as old person walking like that in the road, when the translator, lama, who going to India, Nalanda, to meet Lama Atisha to invite. Then when there’s kind of a road like this, or something, then, manifested in various children or like an old person walking with a stick, something like that. Then, suddenly appeared, and then advised the lama, the translator go to invite. ?Other one is ?Gyatsun Seng and one is ?Ngatso Lotsawa, maybe the second one, maybe ?Ngatso Lotsawa, might be him, so anyway, great translator.

So, anyway, what Lama Atisha, so, then, finally meet Lama Atisha, able to meet by the second translator, the second lama ?Ngatso Lotsawa, I think, so then, explained everything to Lama Atisha, what’s the problem, what’s happening in Tibet, and all the misunderstandings, all this, then, the king, how the king went to look for gold, king went to look for gold, Lhalama Yeshe Ö, to invite Lama Atisha in Tibet, to make offering of gold, and then the king was captured by some irreligious king, I don’t know exactly, Nepal or somewhere, I’m not sure, ?Liyul, I’m not sure of that, I didn’t get to recognize where exactly, near Nepal or somewhere.

Anyway, so, then the king passed away in prison, he gave up his life, so, the king gave up his life, to invite Lama Atisha in Tibet, to spread Dharma, pure Dharma.

So the irreligious king, the Dharma King of Tibet had a nephew, Jangchub, I’m not, Jangchub Ö, whose name is Jangchub Ö. Then Jangchub Ö offered all the gold that the king collected, irreligious king, the irreligious king said, so, still the size of head is missing, still the size of head is missing, by piling up, then he asked, still he need that.

Then he, Jangchub Ö went to the prison and asked, explained to the king, and the king said that, don’t offer even one handful of gold to that irreligious king, to the irreligious king. Take everything to India to offer to Lama Atisha. I give up my life, I die in prison, I give up my life to spread Dharma in Tibet. So then he, then he sent a message to Lama Atisha, may I meet you in the next life, so like that. So, then the king passed away in prison.

So then the translator, ?Ngatso Lotsawa, I think, went, and then, so met Lama Atisha, so, I don’t know, took a long time, and then, finally met Lama Atisha, and then told everything, and then Lama Atisha listened to everything, then, then he said he will ask Tara, whether it’s beneficial in Tibet if I went, to revive Buddhism.

So then Tara told Lama Atisha that if you go to Tibet to spread Dharma, your life will be highly beneficial, but your life will become shorter, you will be able to live only seven years. So Lama Atisha said, then I don’t mind, I don’t care, even my life become shorter, as long as my life becomes beneficial.

Then he decided to go to Tibet, and then, without telling others, because then, all those pandits or the Indian people won’t let Lama Atisha go to Tibet, because he was the crown, so then, he showed the aspect of going for pilgrimage in Nepal, then from there went to Tibet and then, after he arrived in Tibet, Jangchub Ö, the king’s nephew went and explained everything and then requested for teachings on refuge and karma. He said we the Tibetans are very ignorant and something, please give teachings on refuge and karma. He didn’t ask for very high teachings on emptiness or some, say, or tantra or something.

So that made Lama Atisha extremely pleased, happy, so then Lama Atisha, then, he integrated, according to the problem what happened in Tibet, then he integrated all the 84,000 teachings of Buddha, which comes in three levels, Lesser Vehicle teaching, Paramitayana, that teaching, then tantra teachings so integrated into a few pages, into a few pages, how to go about enlightenment, so made very clear, very simple, clear, like a meal set up on the table, like cooked, ?made, and set up, so like that, only thing from your side you just take it, eat. So, Lama Atisha prepared everything, so, like that.

So, lam-rim, so that title, lam-rim came after that, after he wrote the Lamp for the Path to Enlightenment, okay, so, showing how, from where to, how to begin, from where to begin Dharma practice, from where to begin the path, and how to go about enlightenment, everything. So, so to meditate, to make your life most productive, beneficial, as I mentioned at the beginning, the day before yesterday or the very beginning of the talk I mentioned how this life is so precious, I mentioned, so precious, so precious, so precious but I didn’t, maybe you understood, but I didn’t emphasize how it’s important to not waste, I said how it’s so, what you can do, you can achieve all the happiness up to enlightenment for yourself, and you can cause to numberless sentient beings, all the happiness you can cause, you the one person can cause to all sentient beings, up to enlightenment.

I mentioned then, but I didn’t mention, at the end I slipped out, well, I forgot to say to not, how this is most precious and to not waste, to make meaningful, So to, I mean I did mention to do the best, this is the time to do the best in your life, mentioned that.

However, so, every day to meditate on the path, as much as one can, to develop the mind in the path, that’s one thing. The other, then, the daily activities, whatever you’re doing, to become Dharma, cause of happiness, not to become cause of suffering, not to become cause of the lower realms, and cause of samsara, at least not to become cause of samsara, cause of the lower realms, at least not to become that. So, nonvirtue, at least not to become nonvirtue. So that, these two things. I’m not emphasizing only just to sit and meditate, I’m not, sit, put the legs like this, and then, close eyes, like that. But meditating on the path, and whatever activity you do become Dharma, so two things. Eating, walking, sitting, sleeping, doing job, everything, as much as possible try to make it Dharma, cause of happiness, so, then this way you are not cheating yourself, you’re not deceiving yourself, otherwise, constantly you cheat yourself, so like that.

So this is very important advice, this point, that, how to practice, advice, or how to practice Dharma. So we need to practice Dharma and how to do, so the two things. And the, so since you are doing this, since you are doing, transforming the mind in the path, training the mind in that, so you do lam-rim meditation, since you are doing that, then that helps, that helps your daily life activities to become Dharma. Then your daily life activities becoming Dharma that harmonizes the session, harmonizes your, the meditating on lam-rim, that helps for that, instead of obstacle it becomes harmonized to that, it becomes Dharma, so helps with that, so it all becomes good karma and merits. So, that’s one thing. So also similar to the session time, the lam-rim meditation is harmonized to that, so it helps with that, to have realization.

So then your mind meditating on that, then, easy, protect your mind during your busy life from non-Dharma mind, the non-Dharma mind and activities, which is the, that means the delusion and negative actions, negative karma, so, it doesn’t become that. So, so the activities done either with the guru devotion or the renunciation, or the, renunciation of this life, then renunciation of future lives, like this, and then, bodhicitta, right view, so ?there’s three things, or the, whatever you are meditating on the path that day, then, the rest of the, during that day or those weeks and months, however, which part of the path you are meditating, so then, then you keep your mind also in that experience in the rest of the day, life, the busy life, or even busy life, however, that experience that you build during the session then you continue, keep that the rest of the day. Then that way the rest of the day your activities become Dharma, your mind is protected from delusions, delusion don’t take over then Dharma, your mind becomes Dharma, then your activities become Dharma.

So, if it’s done with renunciation, your motive doing activities, sleeping and also doing many hours of work, many hours of sleeping, so, anyway, so, so all this, anyway, various activities then become Dharma, they become cause to achieve liberation from the oceans of samsaric suffering and causes, okay. And then if it’s done with bodhicitta, then, become, all those activities, many hours of sleeping, many hours of doing job, all those activities, busy life, become cause to achieve enlightenment for sentient beings. Then, if it’s done with right view, then, all the activities, whatever you are doing, that becomes antidote, I think in Mexico I mentioned that, when I was talking there, so, if you did playing golf, playing golf if you did with right view, then your golf becomes antidote to samsara, antidote to samsara, antidote to samsara, then it’s antidote to delusion, all the delusions, so the, for example, patience, only for anger, but, those others, doesn’t become all, but here, the emptiness, right view, then becomes antidote to all the delusions, karma, and then very root of all the suffering, from where all the suffering and delusion and karma comes, ignorance, root of samsara, ignorance, becomes antidote to that, to eliminate. So that’s, unbelievable, that becomes dynamite, it becomes dynamite, a bomb to destroy your king of your enemy, ignorance, root of samsara, so, so like that.

So, so it’s, so however life goes, it’s amazing, it’s really a m a z i n g, it’s really a m a z i n g, so, wonderful, happy life, inner happy life. Maybe there’s some happiness, excitement, but actually, if you check in your heart, empty. But, here, when you think, check, happiness, inner happiness, satisfaction, fulfillment.

So, anyway, like that, so, then those activities, activities what you do in daily life, busy life, becomes Dharma, done with the lam-rim, even not actual realization, but, the, by thinking that way, with those thoughts, pure mind, pure mind, ?virtuous thought, healthy mind, okay, healthy mind.

Then, then that becomes nothing becomes negative, much less negative karma, much less negative karma, cause of the lower realms and, obstacle to achieve realization. So they all become harmonized to your, helps support, harmonize, collect so much merit, helps your session, meditating on the path. So this is, so, practice Dharma, practice Dharma is what I’m saying, okay, the essence, how to live the life.