...It's too short commitment. [Rinpoche chants Shakyamuni Buddha praise in Tibetan.]
Our kind compassionate Guru Shakyamuni Buddha advised to not commit any unwholesome action; engage in perfect, wholesome action, which means to abandon harmful actions, that which is harmful to oneself, especially to other sentient beings and to engage in the perfect beneficial action, that is beneficial towards oneself and especially beneficial to other sentient beings. The way to do this is by subduing one's own mind. To do all this from one's own mind [pause], by understanding, by recognizing that all the suffering comes from one's own mind, that there's no outside creator of one's own problems, that other than oneself, other than one's own mind, there is no separate creator outside that creates your problems except one's own mind. That the mind which one, instead of making one's own mind independent, free, letting one's own mind be controlled by the disturbing thoughts, by the delusions. So this mind controlled by the delusions: ignorance, anger, attachment, these three principal disturbing thoughts then those other disturbing thoughts and karma motivated by these disturbing thoughts, this creates or produces our sufferings.
Same thing, the happiness what we experience, success what we experience, also came from one's own mind, the positive mind, non-ignorant, non-anger, non-attachment, these positive minds. Good heart, compassionate, loving kindness, these thoughts to benefit other sentient beings, also for the happiness there is no outside creator except one's own mind. [pause]
So therefore we have complete freedom since it is up to one's own mind, whether one wishes in life to experience happiness or not, whether one wishes to experience problems or not. Whether one wants to stop the problems of life or not. H/e since it is up to one's own mind, how one uses the mind, whether one takes care of one's own mind or not, whether one protects one's own mind or not. So it is dependent on this.
So this is something, by subduing the mind, abandoning the harmful actions, harmful to oneself, other sentient beings and obtaining, or engaging in beneficial actions towards oneself and towards other sentient beings, this is something which one does with freedom, with one's own freedom by knowing, with this wisdom that everything is dependent on one's own mind, that your own mind is the source of all the happiness and also the source of all the problems, depending on what one does with one's own mind, whether one takes care of one's own mind or not.
As great bodhisattva Shantideva mentioned in the Bodhicaryavatara: "If one doesn't know the secrecy of the mind, that which is the supreme Dharma, which means the most important thing, the main point. If one doesn't know the secrecy of the mind, that which is the supreme Dharma, even one wishes happiness and eliminate sufferings, without purpose that these sentient beings wander in samsara, that these sentient beings wander in samsara without purpose.
So what he's saying is what sentient beings wish is to obtain happiness and eliminate problems, but because of not knowing the secrecy of the mind, that which is the supreme Dharma, the main Dharma, the most important subject to understand, to study, to understand, to realize, so without knowing this no matter how much they wish happiness and want to stop the life problems, but no choice, continuously wandering in samsara, experience suffering without purpose, without any meaning. [pause]
So great bodhisattva Shantideva says, gives advice at the end: "Hold well one's own mind, watch well, watch one's own mind well, and then protect well." So the method is to protect the mind from the disturbing thoughts: the self-cherishing thought, that which is the source of the life problems, all the undesirable things, the obstacles. And then the three poisonous minds, so forth, one should protect well the mind from these disturbing thoughts. In order to do this one should watch well, one should watch the mind well. So without mindfulness, without watching the mind, mindfulness of the mind, watching the mind, what is going on, what's happening, the attitude in our everyday life, without watching well there is no opportunity to recognize that one's own mind, the attitude, became cause of one's own suffering, now and in the future, so then one cannot recognize, and one cannot protect, there is no opportunity to be transformed into the cause of happiness, the positive attitude.
Subdue one's own mind, this is the teaching of the Buddha.
So again meditate a little while: I, body, mind, life, belongings, friend, enemy, stranger, all these causative phenomena they are changing within every second by cause and conditions, that these things can be stopped any time.
Like the stars in space: it is there, but the next minute it is not there; it is gone. Like the star shooting. Like the shimmering, that is appeared to the defected sense of the eye. Like the flickering light, a flame, like the candle flame, that which is in the middle of the wind, that can be stopped at any time. Like this, all these causative phenomena. That these things also can be stopped at any time, all these causative phenomena including the I, oneself and all the rest, one's own life, all the rest of the causative phenomena can be stopped at any time, like the water dew, these causative phenomena can be stopped at any time like the water bubble. That one can't trust, can be popped at any time. These causative phenomena like dream: it appeared and gone. That these, that things that appeared in the dream as real one existing from its own side, as it is not true, also that these causative phenomena that appear as real one existing from its own side is not true. All these are false, all these are hallucinations, all these are empty. [pause]
All these causative phenomena, like lightning, it happened and gone. It appeared, and gone. So, like this, all these causative phenomena, same. They appear, this brightful appearances of these causative phenomena, can be stopped any time. And that these causative phenomena can be stopped any time like the clouds in space, in the sky. Now it is there, but next minute when you look at it, it changed, it's not there. So all these causative phenomena can be stopped any time. Nothing to trust that they can last for a long time. [very long pause]
That this life appears to be long, appears to be the only one, only one life, only the life; it appears long, very long life. However, in the reality: oneself is in the journey to the next life. This life is like the transit, such a short time: having this body, having this human body, having these possessions, having these surrounding people, families, friend, enemy, stranger, whether one doesn't have problems or whether one has hundred thousands of problems; h/e, whether one is having a difficult life, very hard life or easy-going, whatever, in the reality even though it appears the one life, or very long life, in reality one is in the journey to the next life. On the way to the next life. This is just like a transit, short, you are just there a few minutes, you are just there at that airport a few minutes, like that. [pause]
So therefore, this short time, appearance of this life which is very short just like the dream, just like the appearance during the lightning, the duration of the light, so therefore, there is no reason at all to rise anger, to cling, to have these discriminating thoughts, there's no worth, there's no reason. No matter how hard life, no matter how much problem one has, one is going through, experiencing, since appearance of this life is so short, not long, like the lightning, like the few minutes dream, the appearance of the dream, the appearance in the dream, that which is for a few minutes, so like that, no reason to, even one experience a hard life, experiencing many problems, since the life is very short, there's no point to be unhappy with these problems. There's no point to be unhappy with these problems.
[LZR chants briefly]
So if one is aware of the nature of causative phenomena, the impermanence, and also the death, there is liberation from the whole entire suffering and the causes. If one doesn't reflect, if one does not reflect the nature of these phenomena, these causative phenomena, in transitory, if one does not reflect the reality of these things, if one apprehends them as permanent, there's no liberation from the samsara. The result is endless samsara. If one practices mindfulness in the reality of these things, that which is impermanence, there is liberation from samsara. Without this one creates endless samsara
[LZR chants briefly]
I prostrate to the Aryan Triple Gem, thus I have heard...
(Everyone recites Heart Sutra together.)
[Heart Sutra, Lion-face Dakini ]
So, one visualize Lama Tsongkhapa, the root guru in the aspect of Tsongkhapa and that is the embodiment of all the lineage lamas of the profound path, extensive path, embodiment of all the Buddha, Dharma, Sangha. Then nectar beams emitted from Lama Tsongkhapa. Purified all the obscurations to generate, all the obstacles, all the wrong concepts which interfere to generate all the realizations of the graduated path, the extensive path and the profound path, extensive path, the method, and profound path, the wisdom, from the sutra and the particular uncommon path, the Highest Tantra, the secret mantra, Vajrayana, the maha-anuttara yoga tantra. The wisdom realizing emptiness from the sutra, the wisdom from the sutra and the essential method from the sutra, the common path, bodhicitta; then particular wisdom from the secret mantra, Vajrayana, the Highest Tantra, clear light and then method, the extensive path, the illusory body and the result: two kayas, dharmakaya, the holy mind and rupakaya, the completely pure holy body. So all the wrong concepts, which interfere to achieve all these are completely purified with the nectar beams emitted from Lama Tsongkhapa within one's mind and within the mind of all sentient beings.
And then, by second repetition, replica absorbed within oneself and also in the minds of then sentient beings, then generated all the realizations of the extensive and profound path, the common path of sutra and the particular, the tantra, the maha-anuttara yoga tantra, including the result of the method, the rupakaya, the completely pure holy body, and the result of the wisdom, the dharmakaya, the completely pure holy mind, achieved these two unifications in one's own mind as well as in the minds of all sentient beings.
[Recite "Foundation of all Good Qualities" in English. Offering of Mandala. Taking of Refuge.]
First we do again a short meditation on the meaning of life and feeling the universal responsibility as I explained last night.
The purpose of my life is to free all the sentient beings from all the sufferings and to lead in happiness. First one start, yeah, after this, then feeling the universal responsibility. So to cause happiness towards all sentient beings, especially to lead to the ultimate happiness, the full enlightenment. If I have compassion, all sentient beings do not receive harm from me; they receive happiness, so all this peace, happiness, what they receive from me it is dependent on me, that is in my hand because it is up to whether I practice, whether I generate compassion in my heart or not. It's up to me whether I practice compassion or not, whether I have compassion or not towards others, the sentient beings; so therefore, I'm responsible for all sentient beings' happiness.
First one feels here, I am responsible for all these people who are around me here, I am responsible for their happiness. [long pause]
The meaning, feel with the human beings who around oneself in this room, so with them, one remember the meaning of life: to cause them happiness and that I'm responsible to do this. [long pause]
Now one feels with one's own family: remember the meaning of life, to cause them happiness and that oneself is responsible. [long pause]
Okay. Whether it's family or meditation center or any group that one associates with, that one lives together, so feel, meaning of the life to cause happiness and feel responsibility.
Now we extend this to all the people in Australia, however many millions are there: me to cause happiness to everyone, that is the meaning of my life and I am responsible. [pause]
Now we extend this towards every human being in this world. The purpose of my life is to cause happiness to everyone, and I am responsible. [pause]
Now one extends from this: the purpose of my life, numberless human being, to each animal being, each hell being. So first think each meaning, there are numberless human beings, each human being, I should cause happiness to everyone, I'm responsible. [pause]
Now every animal being one feels this and there are numberless animal beings. The purpose of my life is to cause happiness to every animal being, and I am responsible to do this. As they want happiness, they do not want suffering. The purpose of my life is to cause happiness towards every hungry ghost being; there are numberless preta beings. I am responsible to do this. The purpose of my life is to cause happiness to every hell being and I am responsible to do this. The purpose of my life is to cause happiness to every sura and asura, all these worldly gods, and I am responsible to do this. [long pause] So all the sentient beings who are in samsara, even those who are free from samsara, I am responsible for all their happiness and I am responsible to do this service.
Now think: enemy. So enemy's happiness, peace, dependent how I behave, how I think of her or him, how I think of the enemy. Whether I look at with patience, loving kindness, compassion or not. Or whether I look at with anger or disrespectful manner, dislike manner, showing the aspect, showing the form of dislike, angry towards that person so that upsets, makes to get more angry, the other person's mind more negative, with these actions, the unkind actions, the disrespectful actions, manners, makes more upset the other person, whom one call "enemy." With positive attitude of patience, loving kindness, compassion, bodhicitta, with respectful manner, kind action towards that person it brings calmness, it pacifies the person's anger, the negative thoughts, it stops the enemy creating negative karma out of anger, harming, generating ill will towards oneself, doing harmful actions with the body, speech and mind towards oneself, towards others. So, to cause happiness even to the enemy, that is the purpose of my life, and I am responsible because depending on how I look at that person, with what kind of mind I look at that person and how I behave towards that person, kind or unkind, depending on that the other person has peace or suffering, problems, anger, unhappiness. So, I'm responsible. I'm responsible to cause happiness to that enemy, to cause happiness, peace, to stop, to help that person to stop negative mind, motivation and to stop creating negative karma and to not experience lower, suffering of hell, animal, preta, the samsaric sufferings, so I'm responsible to cause this, to help the enemy to not experience these sufferings, I'm responsible to do this service. [long pause]
I am servant, here, I am servant towards every single sentient being, to serve them, I am here for them, to serve everyone, to free them from the sufferings and to obtain happiness for them. I am the servant of everybody. I am here to be used by others, for their happiness. This is the purpose of my life. To be used by others for their happiness, however they want to use me for their happiness. [long pause]
Forever, forever, like a well accomplished mantra that can fulfill all the wishes for happiness, the mantra that is well accomplished, after reciting so many number that you can do any action, including healing and so forth, that you can do any--pacifying, increasing, developing, controlling--that you can do any action to fulfill the wishes of other sentient beings' happiness. So I'm here to be used by other sentient beings to fulfill, to achieve all their happiness and to stop all their problems, like a well accomplished mantra, like a wish-granting tree, whatever you wish in front of that tree you get everything, all the needs, all the enjoyments. So like this, I am the basis of the means of living for other sentient beings, like a wish-giving vase, wealth-giving vase, or wish-granting vase, whatever one generate wish, harmony, wealth, prosperity, whatever one wishes in front of the vase, the wish-giving vase, one achieves everything. So, same thing, I am here, I am base of all sentient beings means of living, to give happiness. I am like the earth, to be used by sentient beings however they want to use me for their happiness. As they, same way they use earth to make roads, to build houses, to walk, for the vehicles, for growing crops, they use for fields, so many, all kinds of ways they use earth for their happiness. So I am exactly the same, I am here also like the earth, means of living for all sentient beings.
…I'm also here, I'm also the base of all sentient beings' happiness, the means of living. [long pause]
Like how they use the fire, the sentient beings how they use the fire, so many different ways for their happiness, for their means of living, to cook food and to make materials, to clean things, they use fire for so many different ways for their means of living. So same thing, I am also base of all sentient beings' means of living, to give happiness to the sentient beings, comfort. Happiness whatever they wish.
And how the sentient beings use the wind, the air, they use so many different ways for survival, for breathing, for movement, for cooling, to give comfort, to eliminate the hot, to stop the heat, to stop that discomfort feeling. So it is used so many different ways for their happiness. I am also base, means of living for every sentient being, like the wind, to be used by them, like the earth, like the fire, water, the air, like the space, always to be used, so purpose of my life is always to give happiness towards all sentient beings, myself always to be used by other sentient beings for their happiness.