So, because of the past imprint, then next life when one was born human being again, having the same wrong view, heresy, cunning, heresy and cunning, without having the achievement, then telling others one has these qualities, or hiding one's own mistakes. So things like that, those are the, doing the same things again, so creating the result similar to the cause. Then having difficulties in the life by meeting others, having obstacles in life by meeting others, who have heresy, wrong views, giving you wrong views. Those can be experiencing the result similar to the cause.

So, then the covetousness, that negative karma also has four suffering results. So, possessed result to do with the place, that place where one live, even time when one is human being, so the enjoyments year by year, month by month, get generated. Even day by day. It doesn't increase, it decreases, become less and less. And, then the creating the result, again having covetousness, wanting to have, having attachment, rising attachment again to have things. And then, dissatisfied mind, mind is so dissatisfied, so discontent, so dissatisfied, so unhappy, want more and more and more. How much one get, never satisfied, want more and more, better and better, and never get satisfied, so that is the experiencing the result similar to the cause. So life become so miserable, so unhappy. So those are experiencing the result similar to the cause of covetousness.

Then the ill will, possessed result of ill will is, even when one become human being then one is in a place where one experiences cold, a lot of harm, diseases, such as cold, and so forth, many, those various diseases, contagious disease. Then also quarrels, fighting, then war. Then also harm by animals, one receives harm by animals, such as poisonous snakes, such as mosquitoes, mosquitoes biting, those insects biting, ants and so forth. However, that, so those tiny creatures, tiny insects biting, so even those things, and then receiving harm from thieves, robbers, so all these things, receiving many harms, contagious disease, war, fighting, even the insects, those animals are harming, biting, all these things are possessed result of the ill will.

So, therefore we should remember, when we experience these contagious disease, and when we have fever, the tuberculosis and AIDS, all these things, even the tiny insect biting you, we should remember immediately, recognize the karma, the ill will. So the rest is the same.

So now, these are not only the negative karma, these are just some examples of negative karma, ten non-virtues is some basic negative karma. These are not the only the negative karma, here some examples, in the teachings some, for us to meditate, for us to realize the karma, to abandon the cause of suffering, negative karma and to protect, to practice virtuous karma, so some examples given, the ten non-virtuous actions, those complete actions, how each one causes different problems, suffering results like that. So like this, to get an idea.

So now, even one day, there are so many negative karma, ill will, covetousness that I have just now explained, one day, we created so many, for example, while we are in the house, when you go specially for, when we go outside, when we go to shop, when you go for shopping. So, because we don't apply meditation, we don't go to buy, we don't go for shopping either with bodhicitta, renunciation, emptiness, with these thoughts, anyway, if one go for shopping without renunciation, emptiness, bodhicitta, then what comes is delusion, the mind is occupied by attachment. First of all there's self-cherishing thought, then second there's attachment. So, department store or supermarket, when we go for shopping, so how many objects we see in the shop, “Oh, how wonderful if I have that! How wonderful, I wish I have that in my kitchen, wish I have that....” So, there are so many covetousness we generated. So like this. So, being attached in those things. So, we go, we went for one or two hours, so when we come back, when we come back to home, then we come back with the mountain or with the huge load of negative karma, covetousness, by collecting within those few hours by going for shopping. So like this.

So however, one day we create so many, even the ten non-virtuous actions we create so many negative actions, even from this, from the ten negative actions, from the ten, so many created even in one day. So even there's no killing every day, but the other negative karmas one has accumulated so many, one day. So like this. So one week, so many, then one month, so many, one year so many negative karma is accumulated.

So conclusion is this, without emptiness, without bodhicitta, renunciation, without these practices, without the motivation being possessed by these, with one of these, then whatever we do, without any of these motivations, without the motivation being possessed by any of these, whatever we do with our body, speech and mind, mostly become negative karma, whatever we do with our body, speech and mind mostly become negative karma, except those, except doing prostrations, making offering to the Buddha, by thinking of Buddha, making prostrations and reciting, making offering, making prostration, circumambulation, the statues, stupas, scriptures, these holy objects, except these particular actions which become virtue by the power of the object, otherwise all the rest of the actions, walking, sitting, sleeping, so forth, working in the office, working in the family, all the action that is done without any, without being possessed by any of them, emptiness or renunciation, bodhicitta, then everything becomes negative karma.

For example, if we recite OM MANI PADME HUM, when we recite OM MANI PADME HUM, or Amitabha or whatever mantra we recite, so when we recite the mantra, if the motivation of reciting mantra is not possessed by emptiness neither bodhicitta, nor renunciation of samsara, that if we recite the mantra with the motivation, just to have, with attachment clinging to this life, then that motivation is non-virtue. So the action of reciting mantras becomes non-virtue, did not become Dharma, action of mantra did not become Dharma, okay. So action did not become Dharma means did not become cause of happiness, the action of reciting mantra.

Not enough the text what we read is Dharma text, the mantra what we recite, even though that is Dharma, doesn't mean action of reciting mantra, our action of reciting mantra becomes Dharma. So that, even the mantra is Dharma but that doesn't mean our action of reciting the mantra become Dharma. It's two different things.

So therefore, it is extremely important that when we recite mantra, that, to watch the motivation, and if it is attachment clinging to this life, then to transform into, the best, then into bodhicitta, motivation of bodhicitta. Otherwise, if the motivation of reciting mantra is attachment clinging to this life, clinging to the happiness of this life, which means such as healthy, to be healthy, long life, wealth, power, so forth, so all these, motivation seeking these things of this life is all attachment, clinging to this life. So the action of reciting mantra does not become Dharma.

But, for example, but your motivation is compassion towards sentient beings, to do extensive work for the teaching of Buddha and to do extensive, to offer great benefit for the sentient beings. So for the sake of sentient beings, then you need the long life and healthy. For that reason you need power, wealth, then for that reason, reciting mantra is different, your main motivation is the motivation of bodhicitta, or compassion and loving kindness towards other sentient beings. Your main motivation is to benefit for other sentient being. So that is the main aim. For that method you need long life, healthy, wealth, power, so then for that reason, reciting mantra, that is completely different, that is a Dharma motivation, that is thought of benefiting other sentient beings, that motivation. So this become, with this motivation reciting mantra, that becomes pure Dharma.

So same thing when we make party, giving food and tea to other people at home or in the restaurant. So if we do with the attachment clinging to one's own this life, happiness then all the action, how much money we spent, all the action become non-virtue. But if we, when we give food and drink, whether it’s restaurant or at home to other people, when we make party, but if we, when we do this, if we do with thought of benefiting other sentient beings, with the motivation of bodhicitta, “I must achieve enlightenment for the sake of all sentient beings, therefore I an going to practice charity,” then if you make party, if you give food and drink, whether it is in restaurant, or whether it is at home, then, how much money you spent, it all become Dharma, everything become virtue. It's a cause of enlightenment because the party, giving party, food and drink is done with the motivation of bodhicitta. So that has great, one has accumulated extensive merit.

So other way, done with the attachment clinging to one's own this life, then giving food and drink, and making party, no matter how much money one spent, so it's like spending money to create negative karma. So, everything is to do with your motivation, mind. So while we can create our action, same action, cause of highest enlightenment, to accumulate infinite merit, then if we didn't get the use for that, then it's a great loss. So great loss and all those material, money that we spent also, great loss, we spent to create negative karma. So it becomes like that. So from morning until night, whatever we do, with actions of our body, speech and mind, so anything that which is done with the motivation, attachment clinging to this life, then everything become negative karma, cause of lower realm, hell, preta, animal, depending on how heavy it is. So, except those exceptional actions, that I mentioned before.

So, in our everyday life, when we go to sleep, drink, before we go to work in the office, so whatever we do in our everyday life, so if we, first we remember the meaning of life, purpose of my life is to free all sentient beings from all the suffering, to lead to enlightenment.

Therefore, so in order to service for other sentient beings, in order to achieve enlightenment for sentient beings, I need to actualize the path, I need to do service for other sentient beings.

So for that reason then I'm going to sleep, for that reason then I’m going to eat food, going to work in office.

So, with this motivation, if we go to work in the office, eat, sleep, and so if we do like this, then all the actions that we do in our everydaylife,walking, sitting, sleeping, all these actions then become cause of enlightenment. It has infinite, we accumulate infinite merit from these actions. So everything becomes Dharma, pure Dharma.

So to purify negative karma, there are six methods mentioned. So reading the profound sutras, means to purify the negative karma, there are six methods. So reading the profound sutra, text like those, reading teachings like Heart Sutra, the Essence of Wisdom, sutras of emptiness, Prajnaparamita sutras, then such as those, the Medicine Buddha's texts, those profound bodhisattvas' prayers, the Buddha, The Prayer of the Good Deeds, Koumantabhadra's deeds, such as, there are many sutras that which purify negative karma. So reading profound sutra texts. Then meditating on emptiness; then making statues, holy objects, statues, stupas so forth, scriptures, Dharma texts; then making offerings to the holy objects. Then reciting Buddhas’ holy names, like Thirty-five Buddhas, reciting Amitabha's name, reciting the Thirty-five Buddha's holy names, Guru Shakyamuni Buddha's name, then, reciting the names of Buddha, then reciting the, so reciting those special Buddhas’ names, then reciting mantras such as OM MANI PADME HUM. Then, such as Vajrasattva mantra, the Amitabha mantra, so forth. So there are six ways to purify the negative karma.

So the OM MANI PADME HUM is like, merit is like the sky, the benefits is like sky, infinite sky. So, depending how perfectly one recites, mind which recites the mantra, that how perfectly qualified, depending on that, how much qualified, mind that which, motivation, mind that which recites mantra, so even reciting OM MANI PADME HUM one time it purifies, for example, fully ordained monk breaks all the four: having killed human being, then sexual intercourse, then telling lies having realizations, then taking things ungiven, so if, by reciting OM MANI PADME HUM one time, a fully ordained monk broke all, received all the four defeats, even those very heavy karmas completely get purified. So reciting even one time OM MANI PADME HUM has much power. Also, that depends on the mind which recites the mantra, how much it’s qualified, so like that.

So the benefits of OM MANI PADME HUM it’s said in teachings how much, how many, it will never be finished explaining by Buddha, how much explained cannot be finished explaining. So it is explained that if one recites OM MANI PADME HUM one thousand every day, one thousand times every day then your children’s children up to seven generations, they never get born in the lower realms, they don't get born in the lower realms, up to seven generations. So if you recite, for example, the parents recite one thousand every day, one thousand times and then children’s children’s children...up to seven generations doesn’t get born in the lower realms.

So I think the parents have quite a bit of responsibility. No, that’s one benefit the parents have, to benefit for children, grandchildren, so this way, it becomes very worthwhile, it becomes great protection for them.

So if one recites the one thousand OM MANI PADME HUM every day, then the body becomes blessed, the person's body becomes blessed. So when you go into the water, the person who recite one thousand mantras every day, OM MANI PADME HUM, so when you go into the water, in a river, ocean, so then that water becomes blessed. The water whomever it touches, fish, tiny, big animal, or tiny insect, whomever the water touches, all those sentient beings get purified, their negative karma gets purified and they don't get reborn in the lower realms.