So in our daily life suddenly there is, just about to happen a car accident, when there is something happens, suddenly something happen to the life, then able to recollect immediately, I mean, Buddha or the one thing is root virtuous friend, with the understanding, with that devotion that one’s guru that or, however, when things doesn’t work, in the life when things are very difficult, no other things can benefit, in that time it is said to be, the quickest, powerful method is remembering the guru, But the way of remembering the guru is by looking at it, with the devotion looking at it Buddha. Then immediately, very quick, all the difficulties solved. So we need to train our mind, suddenly when something happens to think that way. Or not suddenly or, or thinking of family or some, material possession or family or something, worry, fear, of losing, separation, rather that, just think of Buddha. Then if we are able to plan this way, what you are going to do, plan, you are able plan this way, set up the mind, like a project in this way, then suddenly death comes, earthquake or whatever it is, suddenly, heart attack or something, whatever happens then able to remember Buddha, able to go for refuge to Buddha, so then you are completely saved, you are completely liberated by yourself from the danger of lower realms. And it plants seed of enlightenment, each time when you think of Buddha, which liberates yourself from samsara as well, then from subtle defilements then achieve enlightenment.

[Rinpoche continues oral transmission of Arya Sanghata Sutra.]

Maybe ?ask before the section where all the sentient beings unable to pass away from the, go beyond from the sorrow, and then what comes here, a question is put to Buddha, what stops, what blocks them to achieve sorrowless state. Then Buddha says, Buddha said they need to attempt, Buddha told maybe they, he answered, to attempt perseverances. So if you have perseverances then you have the result, so it means if you don’t have perseverance then can’t achieve sorrowless state, that’s what it’s saying, you can understand by after what comes. Therefore it is not saying that this family, the man and all that, forever like Christian terms once you’re born in hell, you are in hell forever, I mean, without, kind of, [pause] if you don’t of the basic laws of Buddhism, I mean, there is different way of saying, the beginning of samsara of sentient beings has no beginning, the continuity of samsara, sentient beings’ samsara is beginningless but it has an end, I think there is different way of saying, depending on which monastery or the author, so that’s the basic thing. So here, you don’t, without thinking that, here just itself, sentient beings, those sentient beings, father, mother and the man, the son, yeah, or the spirit, they cannot achieve sorrowless state. Then after that it comes, Buddha talking about perseverances, all that. So which means, if they put effort, achieve the result.

[Rinpoche continues oral transmission of Arya Sanghata Sutra.]

[Rinpoche sneezes.]
That’s not part of Arya Sanghata Sutra. [RL] That’s not, that noise. [RL]

[Rinpoche continues oral transmission of Arya Sanghata Sutra.]

So the third chapter’s finished. Now the fourth.
[Translation into Chinese]
Now very close.

[Rinpoche continues oral transmission of Arya Sanghata Sutra.]

So it says, who has devotion, perfect devotion, living in the perfect devotion and morality, having wisdom, able to bear hardships, able to bear great hardships and the devoting to the virtuous friend will achieve enlightenment quickly. So such those beings then will achieve Tathagata.

[Rinpoche continues oral transmission of Arya Sanghata Sutra.]

Better start again. [GL, RL] So there’s quite a few repetitions added, to make sure to not miss or so maybe some extra words but I think to not miss out, some repetitions. [pause] I think you noticed some parts I did, ?nodded? Some parts…. Some part I went in darkness. Huh? Did you notice? Huh? You didn’t notice. Did anybody notice?

So during that time I was saying something which is not there, which [RL] some verses that I look, it’s not, it’s not like that. It’s just one or two, maybe a few pages, so I repeated again.

Then everybody, then some of you kind of stood up, voluntarily stood up, so then I got very inspired. [pause]

So as I mentioned before, those who have devotion and living in morality and wisdom, who can bear hardship, great hardships, will achieve enlightenment quicker. So by sacrificing sleep, by sacrificing the comfort of this life, sleep to do Dharma practice, so that, so it becomes great purification also from that, I guess there is pure appearance of ?Dakpo Dorje Chang, this great lama who often sees Tara, who receive Tara initiation and the whole commentary, the whole path of Tara Cittamani, Highest Tantric Tara and various activities to benefit for sentient beings Tara explained to him. So the lineage exists up to now, the Tara Cittamani. I think Rinpoche, I think ?Kirti Tsenshab Rinpoche last year, no, two years ago, gave commentary, right? Tara Cittamani commentary here in Taiwan, Taipei, Tara Cittamani commentary?

[Chun Ru: No, it’s 2002, I think.]
Tara Cittamani commentary?
[Chun Ru: Yeah, yeah. Almost five years ago already.]
I see.  

So anyway, so there is the, I don’t know that practice ever done here, there is, within that there is Tara herself gave this whole night Tara purification. It starts from sunset and make one light offering that goes all night, then there’s the Twenty-one Tara, you have the text, special text which has 108 names of Tara, so then you recite, you begin the preliminary, seven limbs, all those, seven times the short mandala offering, one long mandala then seven short mandala offerings. Then you do Twenty-one Tara Praises by doing prostrations, prostration or circumambulation, and then when you become exhausted, then you sit down, then you do the mantra purifying negative karma, with wisdom, there’s Tara’s special mantra to develop wisdom, so you do one session like that then another session, so you can do four sessions, four or five. So that’s the whole night. So that’s, so the idea is, because you have to sacrifice sleep, the comfort of this life. So it’s, the main thing is that so it becomes bearing hardships [recording becomes faint: a sentence or two missed ] so it becomes bearing hardship for Dharma practice, for Dharma. For Dharma [some words missed].

In our life, we bear hardships for negative karma, much of our life, we sacrifice also sleep, from, we do that not only this life but from beginningless rebirths, for negative karma, we sacrifice the life, sleep and so forth and like that. The meaningless activities, works of this life, we sacrifice our life, sleep and so forth. So however, those, [pause] all this which brings, [pause] works of this life, however, difficult to achieve and even one has achieved, no essence, no meaning and the result of the work, only suffering of samsara, sufferings of the lower realm, most unbearable to bear, so it is like that. So here, bearing hardships for Dharma practice, so that is meaningful, it is meaningful, and the result is only happiness, from this activity, result is only happiness, good rebirth next life and all the future life happiness, life to life, so much happiness and then ultimate, liberation, enlightenment. Then also able to liberate numberless sentient beings from the oceans of samsaric suffering and bring to enlightenment, on top of that.

It is said in the teachings like this, this is very good to write down, to remember. In Tibetan it’s [Tibetan], so if you look, if you seek, if you are seeking small pleasure, then you can’t achieve the great pleasure. [Tibetan] You won’t achieve the pleasure of greatness. I don’t know whether that’s English. [RL] [Tibetan] Great pleasure or pleasure of greatness. If you look for, your life attitude, talking about attitude, your goal, your life is seeking small pleasures, means pleasure of this life, or five minutes, a few minutes pleasure, very short time pleasure, your attitude of your life, goal of your life, looking for small pleasure, pleasure of this life, just a few minutes pleasure. So then you won’t achieve, then you lose the, you won’t achieve the great pleasure, the liberation, enlightenment, you won’t achieve that. In other words, it becomes obstacle because clinging to this small pleasure then it becomes obstacle to achieve the great pleasure, the liberation, enlightenment, the ultimate happiness. [pause]

So, you can understand, one who seeks great pleasure, letting go the small pleasure, one who seeks the great pleasure, easy to understand the other way, what one should do, if one seeks great pleasure let go the small pleasure then you achieve the great pleasure, liberation, enlightenment. In other words you bear hardships, experiencing the great hardship or the, to achieve the great pleasure, liberation, enlightenment, then experience the hardship of suffering, experience the hardships. So that’s what, that’s the correct one that should be practiced, then you achieve, without obstacle then you achieve great liberation, enlightenment, the liberation and full enlightenment. The other way, what you look for is a small pleasure, then it becomes obstacle, that attachment becomes obstacle to achieve great pleasure, the liberation, full enlightenment.

So, that’s advice, I’ve forgotten which text, maybe from the Sakya Pandit, I’m not sure, the Sakya Lekshe, or the Kadampa, or I don’t know, one of Buddha’s teachings, I’m not sure.

So that’s, so for us, even we have met Buddhism many years ago or heard lam-rim many years ago, complete teaching of lam-rim and tantric path but why, but still no attainment, nothing happening, still the mind is empty, the heart is empty, life is empty, so that is basically because of this, we seek, what we are looking for is the small pleasure, so then we lose the great happiness, liberation, enlightenment. [pause]

This way to, this way is also useful. So seeking the small pleasure, so you are not seeking, the goal of your life, attitude of daily life, goal of your life, instead of seeking the happiness of greatness, seeking the small pleasure or the other way is this. So anyway, it is said in the text, when you seek the small pleasure and also great pleasure, even you do together, you seek the small pleasure, also you seek the great pleasure, both, so both doesn’t happen, so you miss one thing, you miss one. When you do that, you miss the great happiness, great pleasure, which is liberation, enlightenment. So, comparing seeking small pleasure, seeking happiness of this life, then you lose all the future life happiness you lose that, all the coming future life happiness, good rebirth, all that, you lose that. Then not only that you lose liberation and full enlightenment, the great happiness, because thought seeking or attached, desiring this life, this life pleasure, the small pleasure, that is nonvirtuous thought, so that’s not Dharma, that’s nonvirtuous thought. So that’s how you don’t achieve happiness of future lives from that, all the coming future lives, even though it’s temporary, still temporary happiness, samsaric pleasure, all the happiness of future lives. Then, you lose the liberation, enlightenment. Even you are wishing both, before I was talking about seeking small pleasure but not seeking the great happiness. Now I am talking here, even you are seeking both, when you do both you lose the lose liberation, enlightenment, you lose the great happiness. So it is said in the teachings, Kadampa teachings, needle which has two points, needle which has, both has point, both have point, not the eye, doesn’t have eye to put thread, both has point, you can’t sew the, needle which has two points can’t sew the, you can’t sew. Kadampa geshes use example, needle has two points, you can’t sew. So therefore, even you are wishing both, so you lose the great happiness, that which is liberation, enlightenment.