... sentient beings, who are empty, to that Compassion Buddha’s enlightenment, that which is empty, by myself alone who is also empty. [pause] [loud noise from sound system]

I think it’s to remind us emptiness. [Conversation with Zangpo]

So didn’t anybody fall down? Yesterday? You fell down. [Student: Happy.] Happy falling down.

So just a little continuity what I started, so the mind creating the phenomena, things, the present mind creating present phenomena, the examples.

So anyway, if somebody steals your things, example, another example, so then I have one teacher, one guru, one great, very successful meditator, whose name is Gen Jampa Wangdu, Lama’s and myself it’s the best friend at Dharamsala, who’s a very successful meditator.

So he lived life in the monastery, didn’t, what he said is, didn’t study and didn’t follow the programs of the monastery. So he’s just kind of dobdob, kind of fighting, kind of a challenge who is more hero, so they have many things to competition, not football, not soccer. Not soccer. Or I don’t know in Mexico what… Huh? Soccer or football? [Students: Football!] Okay, yeah. So anyway, not like that, but they have their own things, anyway. Don’t follow the monastery rules, usually, but they offer tea to the, the thugpa and rice, food, the special, when there’s special functions, so they offer tea and these things they do some, but not study. So anyway, so not so much study, they fight and who is more hero. Dobdobs. Anyway, so not, it’s like, this is what they do but I don’t think it’s so much do exactly what others do. Anyway, so somebody want, there was one monk who was studying well, then somebody wanted to harm, wanted to kill or something, then he went outside to protect this monk and he prefer himself to be killed, he exposed himself to be killed in order to protect the other monk who is studying well. It’s because the other monk is studying well, so he exposed himself, yeah, to be killed. Choose to be killed and protected. So it’s not, so anyway, so he said, I lived like a dobdob.

So anyway, without telling much that, one time there was a commentary of Guru Yoga, Lama Chöpa, given by Lama Yeshe’s and myself root guru, His Holiness Trijang Rinpoche, in Tibet, one monastery called, I’ve forgotten now, I think ?Tso me ling, ?Tso me ling Monastery, I think it’s a lama, that Rinpoche, the past life, I think maybe a great lama, lineage lama of the Guru Puja, the teachings. This monastery was, so Lama Yeshe was also there, and he was there. In the Sera, Ganden, Drepung, these monasteries, the main focus is extensive study and debate, extensive study of the Buddhist philosophy, the five major texts, sutra texts, which I mentioned the other day, Buddha’s teachings, the commentaries by the Indian great scholars, like the Six Ornaments. So those great Indian pandits, then also great scholars and highly enlightened beings, the Tibetan lamas, like Lama Tsongkhapa. Usually in monasteries the discipline is you don’t go outside to take initiations, teachings on the tantric path or even the lamrim, you don’t go out, the ?rules don’t allow much until you become a geshe. You just stay in the monastery and just study. So even the texts, in your room you can’t keep like tantric, all the other things much, maybe the philosophical texts. So even the rules, so disciple is like that. I think why? Because, of course you should take lamrim teachings and tantric initiations, you need to have that. But while you’re studying, the monastery the discipline is, main emphasis is study. So why? I think this is because these monasteries are mainly set up from the beginning to really learn most extensively possible and to preserve the whole entire teaching of the Buddha, so deep and so clear and then so you’re able to spread in this world to sentient beings so there is continuity, so doesn’t get degenerated quickly, so always keep the continuity. When you think in broad way, it makes sense. When you think long term of the future in this world, like that, if you think broad way, it makes sense.

Otherwise, the previous lamas, the great lamas, Lama Tsongkhapa, many, they started like this, the extremely good way, unbelievable way, studying, learning so extensive, depth, so that extremely well set up, everything, so then get stopped very quickly.

So anyway, after you finish the geshe, after you did examination, all that, then still you go to Tantric College, you follow all the discipline, but then I think you have more opportunity later to receive lamrim teachings and to meditate in the isolated place or however, out of the monastery or to practice in the monastery while you are teaching to others, educating others, also you do practice, you meditate on the path. Many monks, many lamas, while they are teaching so many monks all these five major texts, commentaries, Indian pandits, Tibetans, Lama Tsongkhapa, many others, while they are very busy teaching, themselves learning, teaching others, then also they do practice, themselves they do lamrim meditation, then try to have realization of guru devotion, three principles of the path, renunciation, bodhicitta, right view, then the uncommon, two stages tantra.

For example, Geshe Rabten, that I talked, my first philosophical teacher, so he had, learned teacher so he had so many disciples, so there’s not so much separate time you find to meditate or things like that, because the monastery is full, it’s ?all the program. In the morning you need to come outside where the monks’ debate and they do together pray and then again debate, the first class and then the next one is, one by one. Then, you have like that in the morning, then they themselves for to take teachings from other great teachers, they receive, and also then they have to give teachings to others. So it’s completely full. So then they don’t have much other time to meditate. So what they do is, when they go for puja, at the beginning there’s debate in class so there are many classes, so the five major texts. Then they gather puja, do prayers, meditation, prayers to eliminate obstacles and to complete, they’re able to complete their study of Dharma and to have realizations and those things. And then also to pray for other sentient beings who have died or are sick or who request. There’s not much other time, so then during the prayer time then you take that opportunity to meditate on the path. Seems many great practitioners they do that during the puja, so they do meditating on the path.

So my teacher, Lama Yeshe’s guru also, Geshe Rabten Rinpoche, when he was studying Madhyamaka, Madhyamaka is before the Abidharmakosha and the vinaya, the monks’ rules, vinaya, monks’ vows, the very extensive study. So Geshe Rabten would, during the prayer then he do meditation or his own practice during that time. Even that time not finished studying Madhyamaka, studying Madhyamaka, so that’s quite a senior monk, when you study Madhyamaka, so many years of study Abhisamaya-alamkarika, the Maitreya Buddha teaching, commentary, all that, many commentaries. And before that the logician or the, so the basic ones, four schools or the Seventy Topics, and then about mental factors, then dura, dura has three, lower, middle, great, so very beginning. If you study those well then it helps when you get entered in the bigger commentaries, the path to enlightenment, they help very much, you already got the basis, so like building a house, you’ve got to lay the foundation, floor. Similar when you are studying Dharma.

So anyway, even that time when Geshe Rabten's Madhyamaka class, still there’s Abidharmakosha, vinaya, so even that time during the puja, so he meditated on the level of path, well, this is what the externally what manifested. So even that time during puja, so he meditated on the tantric path. So it means already he had trained the mind in the lamrim, finished the root, guru devotion, and three principal aspects. Even that time that he’s able to, he himself, he can perfectly to his mind, himself is Yamantaka, the deity, the most wrathful deity of Manjushri, manifestation of Manjushri, who is the embodiment of all the buddhas’ wisdom. The most powerful deity to purify, to pacify obstacles to complete Dharma practice and to develop wisdom. He can see himself very, perfectly, so even that time can concentrate, so means generation stage able to do, have those realizations. Even that time when he was so busy learning yourself, teaching others, many, full of things.

Many other great teachers, many, while they’re so busy learning, teaching others, so they do meditating on the path and have attainment like that, so many, without going outside the caves or anything like that, but many also go outside. Many within the monastery so they develop at the same time their mind in the path to enlightenment.

At Dharamsala, when Geshe Rabten was at Dharamsala there was one small house, there’s Tushita, our retreat center, then from there very close to that, the other side. So then Geshe Rabten told Gen Jampa Wangdu that, because Gen Jampa Wangdu is his disciple, whose main teacher is, I mean, he has other teachers but mainly in Tibet, it’s Geshe Rabten. So they talk, so just as special stories, however, just, there are meditators so just mentioned all those are, in Tibet, during that time, Madhyamaka, When I was studying Madhyamaka I did like this, good, able to meditate well, totally yourself Yamantaka, like that. So, this is just general information about the great teachers in the monastery, how they do, I mean by explaining about Geshe Rabten, so Geshe Rabten is a great scholar and a great yogi.

Anyway, so His Holiness Trijang Rinpoche was giving the commentary on Guru Puja so Lama Yeshe was there. So they don’t go out to go to take teachings from different lamas. Some does but not all, some, very much their teacher keep in the monastery to study, finish study, extensive Dharma. So Lama and Gen Jampa Wangdu went to attend this Guru Puja, the commentary the most extensive guru yoga practice. So then during that time, Gen Jampa Wangdu explained to us, his mind totally, completely changed. Then got renunciation by listening to the commentary on Guru Puja from His Holiness Trijang Rinpoche. So completely changed.

So then he left the monastery, he went to see one very high lama, Lhatsun Dorje Chang, who holds the four traditions, Sakya, Kagyu, Nyingma, and Gelug, all the teachings, initiations. Lived for a hundred years or something, maybe, a long time anyway. So went to receive instruction. Then, gave instruction which cave in, I think, the south part of Tibet where there are many Kadampa geshes’ caves, I mean, hermitages. So I think the Kadampa Geshe Khamlungpa, I think. Here’s Khamlungpa, right? Here the center’s name is Khamlungpa? Okay. So anyway, this lama advised to go to that cave to meditate. Then, I think, so gave teachings where you don’t need to look for, don’t need to go away to look for food and things, collect. So gave this taking the essence by making pills with the flowers, medicinal flowers. So Rinpoche gave those teachings.

Then he went to a cave, then he lived on the, then he did the retreat, Taking the Essence, which is twenty-one days, the training is twenty-one days. So anyway, when Gen Jampa Wangdu was at Dharamsala, a few years before he passed away, during Lama, Lama Yeshe was there, I don’t remember whether I mentioned or Lama, but we requested, Lama requested Gen Jampa Wangdu to give this teaching to our elder Sangha. I think, yeah, many Sanghas did, many elder Sanghas did the retreat twenty-one days. So Lama made the pills, the flowers collected from Solu Khumbu, Himalaya mountains, then made pill and then…. So I think many elder Sanghas received teaching from Geshe Jampa Wangdu about this and then they all did the retreat. I think that some has great success. I think only one didn’t succeed, one got very sick, even the next day, the next day, I think, got very sick, so that monk cannot do nyung nä as well, he also gets sick if he tries to do nyung nä, vomit and a lot of problems, so I think something, some heavy negative karma get purified. So anyway, some had great success.

So anyway, so he lived in a cave then just lived the taking the essence, on the pills, didn’t need to look for food. So that method is, so if you go to look for food then if you go very far, if you’re living in the high mountains, like this, you have to go very far and then it takes many days, so wastes a lot of time. Also, by doing this your mind becomes so clear; so unbelievable clear, very sensitive, very clear. Very, very clear. So it helps very much to accomplish the shamatha, the calm abiding meditation. All day long he did Jorchö practice, the preparatory practice, then he meditated on lamrim. I think one year, two years, three years, I’m not sure, something like that. Maybe one year or something. Then when Tibet was taken over, by force taken by Mainland China, then he escaped from there.

So he was, when he was at Buxa, he was totally different, always meditating, day and night, meditating on the path. So, and exactly follow the monk’s vows. So when you see him outside, he lives, one time it happened he was living outside of the house where I was living. The house where I was living, 16 number, so outside of our door there was the small bamboo house, I mea, bamboo walls. Small, bamboo walls, I mean, there’s a wall this side, bamboo, where there’s a ditch, bamboo, then the back side bamboo, there here the door. Just enough for one person. So I think he was there for, you don’t see him, only goes for peepee outside, otherwise you don’t see him, inside. There or outside, another house. Anyway, without saying much, so every time when he comes out, when you see him sometimes comes out, very proper, according to vinaya, totally his mind is completely controlled, so the way he wears robes, just, everything is just, I mean, a real practitioner. Even when he’s walking, he just control, just seeing the manners, it’s very inspiring, totally mind being controlled.

Then left to Dalhousie, Dalhousie’s near Dharamsala, it’s very cold in the wintertime, so I was there six months in school with the other young lamas. So then I met him there. On Sundays we have holiday, so we go round the mountain with the young lamas. So then one time he was coming and I asked where he was going and he said he was going to look for firewood. But he doesn’t appear looking, he doesn’t look like looking for firewood. Totally subdued, completely, the way of walking, doesn’t look at all looking for firewood. Normally looking for firewood will be different one, different manifestation or something. I mean, looked like he was going in temple or something, so unbelievable.

So it was unfortunate that I didn’t see his room. His room was somewhere where a lot of people died and kind of a broken house, he was living in, he was staying. Unfortunately, I should have gone but I didn’t anyway. So, broken house, he was living there for many years, meditating. A lot of spirits. Later he was telling us, a lot of spirits round him, then sometimes he recite Bodhicaryavatara, the first chapter, benefits of bodhicitta, to them, those spirits.

So anyway, outside there’s a road above, then this is where he lives, but all the roof is broken, like that. Just a small house there. So totally living renounced life.

So anyway, he achieved, he followed one high lama. That lama, after he finished geshe, studying in the monastery and did examination, then he left the monastery, he went to the very high mountains, Drepung Monastery, Trehor Kyorpen Rinpoche, so that lama and maybe there’s one attendant, so this lama, he had nothing, ascetic, after he finished studying then he left very high mountain near Lhasa. The mountain is so big and so huge always obscured by clouds on the top. So anyway, this lama, Trehor Kyorpen Rinpoche, so he was carrying his monk’s just the robes, that you need to keep, you have to have, so then the Lamrim Chenmo, Lama Tsongkhapa’s lamrim teaching. That and just a few things.

Then he is looking for a cave, a place, then there was a stone coming, there was stone dropping from the mountain. Again stone coming, again and again. So he followed the stone. Then there was one cave he found. In this cave there was a skeleton sitting. Then he sat down outside the cave and offered a mandala. Then after he finished offering a mandala, the skeleton collapsed. Then he decided this is the place to meditate.

Then, I don’t know, I don’t know how many years, then slowly his disciples came, some distance, then some are there, somebody there, to meditate, those, all finished studying extensive, those so under his guidance to actualize the path. So anyway, this lama lived at Dalhousie, so then he organized this place the monks to, that he can see that they can practice, the he choose those. He didn’t accept just anybody.

So anyway, so Geshe Jampa Wangdu was the first one there in India, first meditator guided by him. So anyway, he achieved calm abiding, shi-nä, there completed. Geshe Rabten Rinpoche went there to ask, to inspire people to practice this, and then I think they began, Gen Jampa Wangdu began, and then he completed. Then later came back to Dharamsala, that Rinpoche, that high lama passed away, then he came back to Dharamsala, then he lived many years at Dharamsala, different places. So down below, so there’s a mountain here, Tushita here, there’s Ling Rinpoche, His Holiness the Dalai Lama’s elder guru, then you go down, then there’s a mountain on the side, so there’s one rock. So he dig, then he made a cave. So he lived there seven years, I think, so there he realized emptiness. So I was taking teachings from Geshe Rabten Rinpoche, so then Geshe Rabten Rinpoche told me that he had realized emptiness and he has fresh the experience, so if you have any questions to ask him. So told me a few times.

Then he stayed here, here there’s His Holiness the Dalai Lama’s palace, then McLeod Ganj, then there’s a mountain back side. Then high up there’s, also he used to live there for quite a number of years. So I think somewhere there also he had realization of bodhicitta. Generally speaking, I think, realizing emptiness is not, I think that’s probably more, I would think, but realizing, actualizing bodhicitta is much more rare. More rare. But of course it still depends on the person’s merits from past, but actualizing, having realization of bodhicitta is rare, generally speaking. Who experienced emptiness is maybe more, something like that. So I mean that’s the most lucky person, who has realization of bodhicitta. So had realization of bodhicitta.

So one day, when we’re there then he used to come time to time, and sometimes when there’s need or something then he usually appears, Gen Jampa Wangdu. Because I think he can see. So at Dharamsala somebody is dying, not that there’s communication, not a friend or anyone, but if somebody dying then I think he sees from his cave so he appear there and then give advice to the person who is dying. So sometimes there’s a very famous learned geshe was dying so making a lot of noise, dying; then he went there to give advice to the geshe and also a lay person. To remind bodhicitta, he go there to remind them of bodhicitta when they’re dying.

Anyway, he’s able to see. Gen Jampa Wangdu goes to see His Holiness the Dalai Lama, he doesn’t have to go through the office, through the secretary or anything, he can go straight, whenever he wants. So because I think he can see, from his cave he can see the time is the right time, because he can see. So I think that’s, he doesn’t have to go through like the other people. Only one time I requested His Holiness to give the Secret Chenrezig, Gyalwa Gyatso initiation, so I asked Gen Jampa Wangdu, so he said, Oh, this one I have to go through the secretary. But he never went through that for so many years, he can go straight. Because he can see when it’s right time, maybe sometimes a little bit wait.

So anyway, so he used to tell us, Lama and myself, he said that he has never been in anybody’s house seven years ago for himself. For his own sake he has never been in anybody’s house for seven years ago. It doesn’t mean he hasn’t been other people’s house, it doesn’t mean that. It means, what it implies, generated bodhicitta seven years ago, it means, so once you generate bodhicitta there is no thought at all of seeking happiness for yourself, not the slightest, total change, only seeking happiness only for other sentient beings, thought of seeking happiness only for other sentient beings. Never rise, I mean, of course you can generate bodhicitta, it does happen that you lose. Then you fell in lower path, yeah, those does happen, some, but impossible to rise thought even a moment seeking happiness for oneself. Therefore, only seeking happiness for other sentient beings, so only cherishing other sentient beings. So therefore, whatever you do even your breathing, whatever you do, everything, eating, walking, sitting, everything, whatever you do, everything is for sentient beings. Only for others. So that’s what he means. He’s not saying that he hasn’t been to other people’s houses, he’s not saying that. So other people’s house for his own purpose, anyway, for seven years ago, he said.

Not only that, not only he completed the three principles of the path but even the Highest Tantric path, generation stage, completion stage, he had this great experience. When we were taking teachings on Six Yogas of Naropa, tantric path, completion path, Six Yogas of Naropa, from His Holiness the Dalai Lama, one time I was in Dharamsala so we take teachings then we come back together, then we discuss at Tushita, in my room, with him. Then he tells his experiences, he accomplished this. So by Geshe Rabten Rinpoche he’s regarded very fortunate, very successful meditator, after having realized emptiness, Geshe Rabten Rinpoche used to say he’s very fortunate meditator, like that.

I took the lineage of Taking the Essence with the flower so that you live without food in a solitary place. To preserve, because in case it become rare. But of course I haven’t done yet this retreat, so maybe I should with diabetes. See what the diabetes says. So I took that from Gen Jampa Wangdu. Then no other teaching but accepted the other teaching that I asked, What is the quick way to have realization of lamrim? His answer is that to practice antidote to ego, self-cherishing thought. So that’s bodhicitta, so that’s perfectly right. He gave the answer, he mentioned the very heart, the essence, because he himself has experienced He himself is a bodhisattva, a tantric, he’s a yogi, so great experience, so from his experience tells what everything make successful, whole attainment, so comes from the good heart, ultimate good heart, bodhicitta, which is the antidote to the ego, self-cherishing thought. So that’s like, that answer is like, the very key answer, the very heart. So in daily life it means practicing antidote to self-cherishing thought. So then everything becomes successful.

Anyway, what I was saying? So anyway, what happened was, he had a clock, when he was at Dharamsala, when he was staying in Geshe Rabten Rinpoche’s small house. So he has one clock. I think before I don’t think he had a clock but that time he had a clock. So when he went to puja or to take teachings from His Holiness the Dalai Lama, so I was there. So a thief came, thief took the clock. So thief came but could not find anything in the house. So only thing what thief wanted is the clock, so the clock took. So then when he came back, clock was taken by thief so he was so happy. Actually, that was the main story, to tell, but just…. That’s the main story but I’ve described a little bit about who is Gen Jampa Wangdu, to realize how he is important, very successful. I had to introduce a little bit.

He told me that he was so happy the thief took the clock away. So happy, he was so happy. Why he was so happy the thief took away the clock, because he had realization the kindness of sentient beings, how sentient beings are so kind, so precious. He has realization of that, he sees that. So that means including thief, so precious, so kind. And so he has realization of that. First the foundation, he has that, so realizes that his mother, has been mother numberless times in the past, kindness, all that. Then the extensive kindness, besides that there’s extensive kindness, so as I mentioned just before, all your past, present and future including enlightenment, everything, received by the kindness of each sentient being, from each sentient being, so that’s extensive kindness, unbelievable. Just can’t, just unimaginable. So he had this foundation realization. So this clock, this is what he wanted, what that sentient being need, want. So then you’re able to offer, that sentient being able to, sentient being received what he wanted. That’s why so happy, unbelievably happy. Okay? So he looked at it positive, he didn’t look at it negative, he looked at it positive, very positive, so good, so he’s so happy. So if you look at it negative, if your mind label negative then angry and you want to put in prison, then you tell the police, all that. So then you get in the problem, negative karma, all that, then the other person get problem, then police get in problem, many people get in the problem, creating negative karma . Sometimes, you invite many sentient beings into the lower realms.

So there are many meditators like that, so the great lamas, so there are many stories like that, so how your mind create phenomena or here, the happiness, even though somebody took your things, but how it makes so happy. It comes from his own mind through meditation, having those attainments. How precious that being is, kindness. So same, the reason why I’m saying is so that we should develop our mind that way. These are thought transformation or the lamrim practice, thought transformation. What normally regarded a problem but then for you becomes great incredible peace and happiness. [pause]

Just mention one thing then I stop there.

Guru Shakyamuni Buddha, how he practiced, somebody whom he helped, somebody whom he benefited, and then that sentient being instead, as a result, benefiting back, harmed. So you help that sentient being, so the ordinary common way, you expect to receive benefit from that person, not harm, only help. But what happened instead of receiving help that person harmed you. Now here, Buddha’s advice is, Buddha himself what he practice, how he practiced with this, dealing with this, so Buddha said, cherish that being the most, generate strongest compassion to that being, whom you helped, but in return gave harm, harm to you. So this is what Buddha himself practiced and this is what he advised. Cherish the most, I mean generate the strongest compassion, or great compassion, to that being.

Of course, if you think of that sentient being, makes most happy because you don’t harm them and you only cherish the most , generate great compassion. So makes most happy, so therefore, need. However, you really sincerely from your heart, not political, so anyway, that, I just said. So anyway, so you do that sincerely from the heart. How you can do that is by thinking of the kindness of that person, unbelievable kindness of that person.

Normally, in the life, somebody whom you harm and then badly treat and that person harm you back, well, not maybe all the time, but you can expect that. But somebody whom you helped then they returned harm to you, that’s very difficult, that’s most people in the world think that’s the worst thing in your life. You helped, then think the worst thing in the world, in your life. That’s the most difficult one to develop compassion to that being, most difficult one because you helped but then in return get harm. Very difficult, I mean, most people in the world would think that was the worst thing in your life, in the world, so you wouldn’t think to cherish or generate compassion, I mean you get angry, get unbelievable angry and harm back. That is what usually happens.

So now here, you generate great compassion, generate the greatest compassion to that being. When you do that, it purifies so many eons of negative karma, your negative karma. That person you helped but return harm is a result of your past negative karma; it came from your mind. That person’s just a condition, but what causes the person to harm you is because in the past you harmed that person. Maybe you did similar; that person helped you but you harmed back. When you practice compassion back, generate compassion, then it purifies, stronger compassion you generate, you purify so many eons of negative karma, past negative karma get purified. And then you become shorter in samsara. So then, shorter in samsara, suffering life, being in samsara is shorter, that many eons shorter, become shorter being in samsara so that much, so much quicker to achieve liberation oneself from the oceans of samsaric suffering and not only that, then achieve enlightenment, become much closer to achieve enlightenment for sentient beings. Then that means able to liberate, so you’re so much quicker to achieve enlightenment, to your mind, to be free from, to be perfected in the cessation, perfected in the qualities of cessation of not only suffering but even the defilements, gross and subtle defilements, then complete in all the qualities of realization. Buddha has limitless skies of quality of Buddha’s holy body, holy speech, holy mind. So when you become Buddha you achieve all those unimaginable. So then, not only that, it doesn’t stop there, you are able to liberate numberless sentient beings, from each realm numberless sentient beings, you liberate them from the oceans of samsaric sufferings and cause, karma and delusion, liberate them quickly and then bring them to enlightenment quickly. So quicker you become enlightened, so quicker you liberate from samsara.

So from generating strong compassion you get, from generating strong compassion to that one person, you get from that is just mind-blowing. Maybe nose blowing as well. Nose-blowing, mind-blowing. So anyway, just unimaginable benefit from compassion generating to others, so what you get from that.

So now which one are you going to choose? You going to choose harm back to that person, or you’re going to choose generating compassion and you get all these amazing, mind-blowing benefits, skies of benefit yourself, including all these qualities, enlightenment, then you can liberate numberless beings from the oceans of samsaric sufferings. Not only that, bring to enlightenment. All this you are able to do quicker, quicker. So anyway, I’m just saying the benefits what it has, what you get. But of course when you generate compassion by thinking very deep the kindness of that person, then you generate compassion, very sincere thought, so otherwise you can’t generate compassion. I mean, talking compassion here but compassion [a few words inaudible].

So anyway, so this is very important what benefit you get, somebody whom you help but gave harm, so that’s very important to know that, very important to know what to do. If you harm, you create negative karma. Then, create negative karma, that obscures your mind to have realization, path to enlightenment, emptiness, bodhicitta, so forth, then besides all the unimaginable sufferings in the lower realms for a long time, eons. Then you experience so many problems for hundreds, thousands of lifetimes in the human realm. You die, born a human, again experience problem, so from that karma, left over, so much even in human realm, so many problems you experience later. By harming others you are creating the cause to receive harm from others. Every time when we harm others, we must know, every time when we harm others we’re creating the karma to receive harm from others, so that always we should be aware. Then, same, you create all this, so many negative karmas with that person, with angry and with the body, speech and mind, then that destroys the merit, when you get angry it destroys the merits. So even small merit that is collected, with so much effort, ?soon as that happened but then gets destroyed by anger. Anger is very risky. Anger, must know this, must know this, anger is worse than atomic bomb. The atomic bomb, I mean you die, separate consciousness from this body, that’s it. If you haven’t created negative karma then you don’t get reborn in the lower realms. You get a higher rebirth, even a pure land or a perfect human body, you can receive a perfect human body, practice Dharma, attain the path. But anger then create negative karma then that makes to be reborn in the lower realms, obscures the mind, obstacle for attainment, and then not only that, extra thing is, born in the lower realms and experience so much suffering. And then so many problems even, another good karma you’re born a human being but you experience many problems in many lifetimes. So the atomic bomb doesn’t do that. Cannot do that. Atomic bomb, anger is much heavier, much more harmful to you and to other sentient beings. So the atomic bomb is nothing. Atomic bomb or cancer, even sicknesses, cancer, all this is nothing. So weapons, like atomic bomb, or sicknesses like cancer is nothing. Even you have cancer, many lamas, many people who are good hearted, lived sincere life and good-hearted, even in the West, people, so when they die, even they die from cancer, there is no fear to the death, there’s a kind of confidence that something good journey, even they don’t _____ but there’s a confidence in their heart, there’s a happy path or, you don’t feel kind of scared. Even in the West you see this is how you see, even non-Buddhists.

I have many lamas who have passed away from cancer but reincarnate again and able to benefit continuously to sentient beings. So therefore, cancer is nothing. Anger is the worst, to you and to harm to the sentient beings from life to life. The anger leaves negative imprint in the mind, then that causes to rise anger again. So remember this, remember this: each time when we get angry means leaves negative imprint back on your mental continuum and that’s a cause to rise anger. So how many anger arises in this life because so much cause, negative imprint left in the mind, so in the future lives to rise so much anger.

I think time to go to bed now. So, then makes very difficult the future lives to practice Dharma, to have attainment, to be free from samsara makes very difficult. Then anger also harm, life to life like that anger harms to all sentient beings. From beginningless rebirths. You don’t get liberated from samsara if you don’t practice patience, if you don’t pacify anger, then life to life, from beginningless rebirths, like that, if still you continue then so you die, reborn, connect to many sentient beings, so then continuously you harm to other sentient beings with the anger. So many, numberless sentient beings. Therefore, now you can see how it is, yeah, so harmful than atomic bomb, okay.

Maybe I should stop here. So the same topic, how the mind creates phenomena, okay, these present, yeah...