…this is talking about this, in the section of purification, the practicing remedy, four powers, by practicing remedy four powers, in the lamrim, talking about karma, then it talks about, I think it’s talking about negative karma, all the suffering results of negative karma, all these details. Then it talks about the six different ways of purifying the negative karma. [Long pause]

In the texts, quoted from the texts, talking about, I don’t remember the author, maybe Khedrub Rinpoche, I’m not sure, not hundred percent, the one who’s holding the Buddhadharma, who listen, reflect, meditate, one who is doing this, one who is the holder, say, Buddhadharma, one who is holding the Buddhadharma, even the negative karma that’s definite to experience in this life, I mean, by that person, the negative karma which is definite to be experienced by that person, experienced in this life, so, so the negative karmas, heavy negative karmas collected, which is definite to be experienced, so, in the future for so many eons, very heavy, then, you see, experienced in this life.

So there’s three types of karma, _[Rinpoche speaks Tibetan] that you create the negative karma in this life and you see the result,  you see the result, you see, experience the result in this life. You see the, actualize or experience the result in this life.

And _ [Tibetan] so you create negative karma in this life and you experience suffering result next lives. _ [Tibetan] So karma you create in this life and then you see the, experience the result in this life. Then karma you create in this life but experience suffering result next life, in other lives.

Then _[Tibetan] so the karma create in this life, but you experience suffering result other lifetimes, could be hundred lives, hundred lifetimes or millions or billions of lifetimes or many eons after, then experience. 

Other _[from Tibetan text] also other the negative karmas to be reborn in the lower realms, those negative karmas, then you finish in this life just by having pain, headache, having pain in the head, the headache, just having that, just experiencing headache, you finish.

So it says here, you regard, take great concern, regard, very important the action and result, karma, the action and result, you take great concern, think very important. Then, you see, with that concern, then if one attempt precisely the unmistaken Dharma practice, making confession, and making vow to abstain from, so if one does this, then the all the in this life, sicknesses and so forth, many undesirable things, very heavily that one has to experience, that, whatever happens to yourself, and others, that you see, you hear, either it happened to you or to others, so, it says here, then don’t think, should not think that so whether it happened to you or to others, don’t think, oh, Dharma is not true, don’t think that. The mind get discouraged, mind get discouraged, so forth, shouldn’t.

Remember that this sutra teachings, and should really understand this is sign of purifying negative karma that definitely you have to purify the negative karma that definitely, that you have to experience suffering in the lower realm; one definitely experience the evil migrator or the suffering migratory beings, taking rebirth and experiencing those sufferings in that life.

So must realize it is a sign that purify negative karma, that definitely, which definitely one has to experience the lower realm or the suffering, transmigrator beings. Then one should rejoice, one should be happy.

So here, this is sort of extension, related to.. to the practice, through the practice, the result through the practice, the negative karmas get purified, so then, what’s happening, the signs what’s happening.

So when you attempt like this, then, that very, in this life, this disease, many catastrophes, problems, that, say, [long pause] could be, doesn’t have to be only disease, the other people criticize you, people criticize you, blame you, even including those, manifest also in those, say, so it’s explained in the teachings, Buddha. bodhisattva, you see, because of bodhicitta, so strong purification, so, the past negative karma get purified so much. So then it manifests in this life, such as those past heavy negative karmas, then manifests in this life, other people criticizing, blaming, things like that.

So, other people, unhappy, dislike you, so complain, so then just by that, those heavy negative karmas, done, collected in the past, get purified; one doesn’t have to experience those many sufferings, doesn’t have to reincarnate in the lower realms and doesn’t have to experience those so many eons of sufferings. So all that finished by the other people giving you bad reputation or criticizing, blaming, things like that.

So, it can manifest any, say, those heavy negative karmas get purified, that which one has been experiencing for many hundreds, thousands of lifetimes, long time, so finish by experiencing some difficulties, manifest as some difficulties in this life. So it can be any form.

So even the insects biting, coming in the house, insects, snakes, spiders, snakes or all those insects, say, coming in the house, or, rats coming to eat your food or things, destroy your cherished things, or bears coming, bears destroying, say, enjoying your refrigerator, bears coming in, and enjoying the refrigerator, destroying the house, taking the things away, taking the doors away and then enjoying the refrigerator.

So, anyway, however, so those things which are very heavy, say, you see something problem in this life, very heavily one has to experience something, very heavy, heavy disease or some problems, however, like that, that you experience, or that others experience, or others people who are practicing Dharma experience. So you see or you heard some people who are practicing pure Dharma, doing a lot of practice, so then there’s a lot of these problems happening.

So, some very heavy, very, very heavy sicknesses or things, obstacles happening one after the other, not just one time, but again and again, many things happen, you hear, you see. So that time, should not think, that oh, he’s practicing Dharma, he dedicates his life practicing Dharma, he or she, but why this is happened to her, why this is happened to him, or to me, or to such thing.

Then think, then, you see, thinking that, or maybe Dharma is not working or something, maybe it’s not true. So general idea, you see, you’re supposed to, nothing happening, no obstacle happening, you practice Dharma, no obstacle happening, something, say, like having taken drug that, say, staying, forget everything, staying, forget the world and staying, the, say, very high, say. Anyway, I’m joking.

But anyway, so then, saying that should not think like this, that Dharma is not true or mind gets discouraged, by seeing other Dharma practitioners many problems experience, or seeing yourself or friends face many problems, then mind feeling very, also those things, anger, arising heresy Dharma or things like that, mind, say, thinking it is not helping me, not protecting me or not helping me because these problems manifest. So should not think like that.

So one should remember this during those times, so should remember this, what the sutras, Buddha’s teaching, sutra explains.

So should think, should understand, should understand these are the signs of having purified the, those negative karma, that heavy negative karma that definitely one makes to be reborn the lower realm, experience those heavy sufferings incredible length of time.

So, by understanding in this way, then one should rejoice, say, thinking, so thinking this is positive, this is very good, that this is very good thing that’s happening, that this happening is very good, very good for me.

So, same, it is same, what, it is same what, say, Kadampa Kharag Gomchenpa said that, even the smallest suffering of this life, it makes to finish past negative karma, it makes to finish the negative karma that was done in the past, and there will be happiness in the future. Therefore, rejoice the suffering.

So what it’s saying Kharag Gomchenpa, the Kadampa Geshe what he’s advising to us, since we have practiced Dharma, so the, obtaining advice from guru, serving other sentient beings, serving the teachings of Buddha, however, preserving the teachings, living in the morality, vows, morality, so forth.

So, anyway, even the small problems, sufferings of this life, so it means, no question big problems, many greater sufferings, no question, even small ones. That makes to finish, by experiencing this, happening this is good, happening this is good, rejoice, this happening, this is good. This is good sign.

Why good? Why good? It’s because it makes to finish the past negative karma, negative karmas collected in the past, finish by experiencing this, so I don’t have to experience for many, say, lower realms, those heaviest sufferings, rebirth in the lower realms, heaviest sufferings and even human realm, hundred, thousand lifetimes, experience so much suffering even in human realm in the future. So don’t have to, so result of those negative karmas, I’ll have to experience and I’ll have happiness.

So therefore, it’s good, so one rejoice by thinking the benefits of the problem, by experiencing this, what benefit you get, what the great benefit you get, so then, that you don’t have to experience the very heavy, many lifetimes, many eons of suffering and on top of that, you have the happiness.

So, say, the advantage, the great advantage of experiencing the problem, having the problem, or experiencing the problem, then one can rejoice the suffering. So how, say, how this is wonderful, this is wonderful.

But this is without talking tonglen, this is without talking experiencing the suffering on behalf of all, for the benefit of all sentient beings, so this is without talking that. Of course, if you talk about that, of course if you practice, of course if you use your suffering, if you use your suffering for the benefit of, to benefit for sentient beings, for them, of course, then it’s like the you transform the iron into gold, you use your suffering to achieve enlightenment. You use your problem in life, sicknesses, cancer, AIDS, whatever sickness you have, pain, relationship problem, whatever, so whether it’s curable or whether it’s incurable, however then, of course, with bodhicitta, using bodhicitta practice, then of course, using path to achieve enlightenment, not just liberation from samsara but path to achieve full enlightenment, cessation of all the mistakes of mind, completion of all the realizations. It doesn’t stop there. That’s just the method. The goal is to liberate numberless hell beings, numberless hungry ghosts, numberless animals, human beings, suras, asuras, intermediate state beings from the oceans of samsaric sufferings and bring them to full enlightenment. So that’s the goal, that’s the ultimate goal.

So you’re using your sicknesses or your problems of life, difficulties, to, you see, to benefit, to direct, the direct [?] which you use, to cause ultimate enlightenment to numberless sentient beings, so free them from the oceans of suffering, so oceans of samsaric suffering and not only that, on top of that, bring them to full enlightenment.

So everything’s, if you use your problems to develop bodhicitta, I mean to do tonglen practice, the taking other sentient beings’ sufferings and the cause, so experiencing this for each and every single sentient beings.

Even you’re using, even you’re experiencing this to benefit even one sentient being, for the sake of one sentient being, same, that makes to achieve enlight.., say, that becomes path to achieve enlightenment and to be able to enlighten all sentient beings. Even you are taking suffering for one being, one person, one animal, one sentient being,_ so _ [long pause]

I’m talking this here now, explaining but then, so, when I was in Tahiti. Was it last year? Huh? Two years. When I was in Tahiti, so one monk from Nalanda, he made the, he was, was cook. So he made, he brought a big salad, big huge salad, huge. So I thought maybe there was no other food, so there was only salad. So I ate, ate and ate it. That was at the center, the small center there, Naropa, Naropa Center, Tahiti. So ate and ate and ate.

Then he brought the food! Then he brought the second food. He brought the second food. Second food, maybe little less than the salad, I think. So I had the second. At dinner there was no other food, I didn’t ask.

So anyway, around the night, one or two, one or two o’clock, I think, something that, then stomach pain, pain started little bit, I think maybe started before, it get worse around that time. But, in morning have to fly to Australia, right? Five o’clock fly to Australia. So, pain grows around that time. Then I vomited. Then I thought. ‘I don’t think I can make it to Australia’, so I thought to postpone.

So, so vomited, pain, so vomited. After I vomited there was same amount as the salad! Same amount as the salad. It’s not more than, if it’s not more, not less! Then that’s finished. Then I keep vomited, then the second lunch came out! It’s very strange. It was supposed to be altogether but, usually they’re supposed to be mixed, supposed to be together but when vomited, came separately. So vomited all the salad. I have no idea, of course, doesn’t appear salad there, but, so, after eating, came out, so anyway, different. So then the second vomit came out, exactly the same amount. I was quite surprised.

So normally I talk about bodhicitta, like this tonglen, you see. Now myself, see, nothing, no idea. So the pain, so then Roger told me, he told me that now rejoice, he said, ‘Rejoice’. What did you say? [To Ven. Roger.]

Roger:  ‘I don’t remember’.

Rinpoche: He said, ‘Rejoice!’ No, no, he said, now he said, ‘Oh, wonderful it is!’ How wonderful it is! How fantastic it is’, or something like that. So I was shocked! He remembered but I didn’t remember. So usually, if it’s trained, usually if it’s trained with small pain or small problems, if it’s trained, then I think when there’s a heavy one comes, your mind is like, your mind is ready, so more easy to remember and ready to apply the practice, courage, courage to practice.

So the daily training, daily, say not trying to practice, then big one comes, then that time more difficult to remember. [Long pause]

Maybe, perhaps taking refuge is more easy, more easy to remember than tonglen. Actually, asking for somebody to help us is maybe, kind of, more na...[begins to say, natural but doesn’t finish, tural]—than tonglen to take, to suffer for others, maybe that’s, if there’s no training, I think if you’re used to it, then it’s, but I think, asking somebody, you see, some higher being to help, that one’s more, that’s, maybe easy to arise that thought, I think. [Long pause] So when we do that, so when we do that, even when we experience, we experience the suffering even to benefit even one sentient being, we experience the problem even to benefit one sentient being, it become the best offering, best offering to all the buddhas and bodhisattvas.

As it is mentioned in the Bodhicaryavatara by Shantideva, the great Bodhisattva Shantideva, _[Tibetan text] so, so that means, even the mere thought, even the mere thought to benefit sentient beings, it is much more supreme than making offerings to the buddhas. So no question, no question if you actually attempt working for sentient beings, if you actually attempt for the happiness of sentient beings.

So the commentary is that, even arises thought to, even just mere thought benefiting to one sentient being, even, say, just mere thought to benefit even one sentient being, this much more extraordinary, much more exalted, special, much more special than making, say, making offerings to the buddhas.

If it is like this _[Tibetan], and then, no need to say if you’re, when you’re actually, if you’re actually attempt to benefit for the happiness of sentient beings. So that means here, you’re not actually engaging in causing happiness to sentient beings, you’re not actually engaged. But this is merely only thinking to, to help or to benefit, to cause happiness to one sentient being, you have not yet engaged, but just mere thought. So it becomes much more special than making offerings to the buddhas.

How it is that, how it is so this sentient being, so even the one who’s your enemy, or whom you call enemy and who has anger, who doesn’t love you, who has anger, who criticize you, abuse you, who harms you, so this person cherished by bodhisattva. The bodhisattva generated great compassion towards all sentient beings, so towards this person and from that, the bodhisattva actualized bodhicitta and entered in the Mahayana path, what this ordinary bodhisattva, what this arya bodhisattva, exalted bodhisattva, so achieved all those qualities by depending on kindness of to this sentient being, this sentient being, this person.

So that bodhisattva is going to, this one bodhisattva dedicate his life totally to collecting merits for three countless great eons, merit of wisdom and virtue and to achieve two kayas, to achieve enlightenment for this sentient being, all sentient beings, but that means includes this sentient being. So sacrifice life to achieve enlightenment for this sentient being.

So that means impossible to harm or to hurt, to do anything, this would be the worst thing to do, to this person, to this sentient being. So it would be the most harmful thing to a bodhisattva, he or she who sacrificed life to achieve enlightenment, complete path, to achieve enlightenment for this sentient being. And cherish, that bodhisattva cherishes this person, say, cherishes most than he or her own life like how the beloved mother cherishes her beloved child, how the mother cherishes her beloved child, most important in her life and do everything, give everything to that child best, do best, all the best for the child, so like that.

So anything, anybody who say nice thing to that child, anybody who says nice things, praise, offer gift to that child, whatever nice thing anybody does, that makes the mother so happy, it affects the mother.

So like that, now here, then much more, so here the small benefit you offer to this sentient being, this one sentient being, makes the bodhisattva, that bodhisattva most happy, best offering.

Now, now there are numberless bodhisattvas who cherishes, who cherishes this sentient being the most, cherishes the most. There are numberless bodhisattvas who cherishes this sentient being, most, concern for, cherish the most. So this becomes, say, like jewel, or say, like wish-granting jewel, or, however, cherish most, numberless bodhisattvas, this sentient being, this person.

So, any harm that is done to this, then harm, displeasing to all those bodhisattvas. Any small benefit offer, best offering to all this, most happiest thing to all the bodhisattvas.

Now one buddha, then cherish this most. So small service, it’s the most pleasing to the buddhas, to that one buddha. One small harm is harm to that buddha.

Now there are numberless buddhas, that always cherish the most. So therefore, so to eliminate problems, whatever their sufferings, even this one sentient being and cause happiness, not only ultimate, so even a small comfort, is the best offering to all the buddhas, even offer a small comfort, whatever, best offering to all the, most pleasing to all the buddhas. So, that’s what they all cherish the most, that example, the mother who, towards her one beloved child, how much she cherish and, say, doing everything best for her, for the child. So, bodhisattva, buddhas, what the buddhas completed, so collected merits for three countless great eons, completed the path of merit and wisdom and achieved two kayas for the sentient beings.

To be fully qualified to be able to serve, benefit sentient beings, so to this sentient being, so finish their work. [Long pause]

So, as Buddha mentioned, so [Drubtob?] Rinpoche _[Tibetan] it’s called Avatamsaka Sutra [?], the harming to the sentient beings is supreme harm. Supreme harm to the sentient being, supreme harm to me and supreme benefit to sentient beings, supreme benefit to me. It is equal myself and sentient beings in happiness and suffering. I have achieved this rupakaya for the sentient beings.

_[Tibetan text] So I have achieved this rupakaya to benefit for sentient beings. So the purpose of achieving rupakaya is not for Buddha, so not for Buddha, say, English complicated, say, English is complicated. Either you have to say ‘he’ or ‘him’, or something like that. So female buddha, then ‘her’; if male buddha, anyway, so.

Rupakaya, holy buddha form, is not achieved in order to go to beach or something; achieve the rupakaya so that can go to beach or to have holidays in the six star hotel or something, so to ski on the mountain, you know, purpose of achieving the rupakaya is not to, say, not to, say, not to lay down at the beach or for hot sun shining, or the, or climbing mountains, ski, anyway, it’s not that.

So it’s only to benefit for sentient beings, need to manifest the form, to the sentient beings. Those who have pure mind, pure form, aspect of buddha, sambhogakaya, nirmanakaya. And those who have impure mind, manifest in impure form, so like that, ordinary form, having suffering, having mistakes, like that. So like that.

So therefore, now, so therefore, so therefore in the life, in the life, the most happiest thing, most happiest thing, most fulfilling, that is the benefiting for, working for sentient beings, benefiting for sentient beings.

So here, therefore here, even the thought, even you’re not engaged, actually attempting to cause happiness to sentient beings, free them from their problems but even just the mere thought, even just the thought to benefit, so here, to cause happiness to somebody, to free from problems, even just the thought arising, becomes the best offering to the buddhas and bodhisattvas, numberless buddhas and bodhisattvas, so most pleasing to them, best puja. ‘Puja’ means pleasing the holy mind. The Guru Puja, pleasing the holy mind of the guru. So here, so, so this is what they cherish most.

So even mere thought to benefit becomes supreme, say, most pleasing to numberless buddhas, bodhisattvas. So, say, that’s why, that’s why it become, even just mere thought to benefit one sentient being is the supreme, say, is the, say, more supreme than making offerings to the buddhas; more supreme, more special than making offerings to the buddhas, so that.

Offering, making offering them but towards sentient beings, making offering them but offering them, but towards sentient beings, your relation to the sentient beings negative, say, impatience, anger, harm, no respect towards sentient beings, harm, so doesn’t really please, doesn’t become, say, similar offering, say, doesn’t really please them, not the best thing that pleases them.

So here, tonglen, so, say, thought taking even one person’s, one sentient being’s suffering on yourself, so that’s say, generating that wish and doing that meditation, visualization, however, so something that pleases all the buddhas, bodhisattvas much more exalted than all the offerings to them and it’s unbelievable source of great purification and collecting, say, inconceivable merits, so that. [Long pause]

So there’s something about more, purification, emptiness, faith in emptiness, so just leave that part. I want to mention just some parts for the practice of mindfulness. I mean, that isn’t only during this time, it doesn’t mean that, but so especially to train the mind this time, so also can do at normal times, you see.

So the sutra this practice comes from the, this mindfulness practice, bodhicitta , everything we dedicate for sentient beings comes from _[Tibetan] Sutra of Pure Conduct. Just a few mention tonight here.

So after talking how sentient beings, just we went through, you know, how they’re so precious ones, there’s nothing else in the life most satisfying or fulfilling than benefiting for sentient beings, working for sentient beings, serving.

So, so everything what we do in the life, so dedicate for sentient beings, so example, like this. So the person seeking liberation, enlightenment so needs to practice, say, purify and collect merits so many ways, with so many different means. So the way to do that, the best way to do that, then the Omniscient One, kind, compassionate Omniscient One, Guru Shakyamuni Buddha, who has great compassion to us and skill to guide us sentient beings, so even in the daily life, even by the way, you see, you know, eating, walking, sitting, sleeping, so just normal, normal, what we do everyday life. So even during those, by the way, even those times, by the way, then to collect inconceivable merits, to collect inconceivable merits, revealing the means to collect inconceivable merits, so to benefit us sentient beings, who has less merit, lower intelligence or less merits, to benefit us, then revealed these methods.