...Then the numberless of other living beings they don’t receive harm from you. With this compassion, there’s no result harm. There’s no harmful action. One stop giving harm others. So, the absence of harm, the other sentient beings, numberless of other sentient beings not receiving harm from your compassion, that is the peace, happiness, what they are receiving from you.

Not only that. With compassion, on top of that, not only stop giving harm others but they receive benefit. With compassion, we help others. So, the numberless of other sentient beings, they receive so much peace and happiness. So all those peace and happiness what the numberless of other sentient beings they receive from you, that is in your hand. That is completely in your hand, because that is completely up to your mind, what you do with your mind—whether you generate, whether one generate compassion to others or whether one doesn’t practice compassion. So that depends what you do with your mind. The numberless other sentient beings they receive harm or they receive peace and happiness, it’s in your, numberless sentient beings, what they receive, peace and happiness what they receive from you, is in your hand.

So therefore, every one of us here has full responsibility of happiness of, happiness, peace of every single other sentient beings. Every one of us have full responsibility of the happiness, peace of numberless of other sentient beings. So one has full, one has universal responsibility.

So twenty-four hours of our life, from morning until night, twenty-four hours of our life if you put all the effort into this, as much as possible in the daily life, twenty-four hours of our life, feeling this universal responsibility, that “I’m responsible,” that “I have responsibility for the peace and happiness of numberless of other living beings and to benefit, to cause happiness other sentient beings is the purpose of my life”…

So with this attitude we get up in the morning, we dress up with this attitude, the feeling of responsibility, one has, that I’ve responsibility for all sentient beings’ happiness and to cause this—to benefit others means to cause this—so with this, that which is the meaning of life, so with this attitude, dress up in the morning; washing, with this attitude then do washing; with this attitude have lunch, dinner, breakfast; with this attitude go to work—so, how many hours job we do—so with this attitude to go to work, we this attitude we study, and also during the job, again, not only we go to work from home with this attitude, but during the work time to time, check one’s own motivation and check one’s own motivation and then again try to transform the attitude in this way—good heart, feeling responsibility of all sentient beings happiness and to cause this.

However, again try to transform the attitude of the work, compassion, bodhicitta, so time to time, examine what’s the motivation and then if the continuation not there…in the heart, while one doing the work—for whom, for whom you’re doing the job? You’re doing the job for yourself or you’re doing the job for others? So you see, in the heart, trying to keep the, if there’s no continuation of that feeling, deep in your heart, doing the job for others, if the attitude changed, doing this job for one’s own happiness, for myself, then you change into the good heart, for the benefiting others, the compassion, the bodhicitta. So, as much as possible, as much as possible put effort, try to have this feeling that job that one is doing is for others; to have that feeling.

For example, no question the money that you earn and you are helping others, for Dharma or for people, other sentient beings who need help, sick people or poor people, however, for animals, or other sentient beings who need help, then you’re giving help, there’s no question—even you are making money, even one is doing job to make money so that you can do retreat, so that you practice Dharma, you can study, so but what purpose you are doing retreat, what purpose you are study Dharma, or any study, it’s for others, for other sentient beings. To be able to benefit to other sentient beings, you do retreat, learn Dharma, even studying other subjects, however, it’s for that, nothing else, no other reason except only for that. So therefore, even one is doing job to earn money, to take care, to be able to live, to take care yourself, but it is for others. You’re taking care of yourself for others, so that you can serve, so that you can serve other sentient beings. You’re the, oneself is the servant, “I’m the servant for all sentient beings, I’m the servant for all sentient beings, to cause, to serve them happiness. Free them from the sufferings, to cause them happiness, I’m the servant for all sentient beings.” So, taking care this servant, for all sentient beings.

So however the, even here, the attitude is, with this attitude, everything what you do is for others. So even when we go to sleep, same: feeling the responsibility of all sentient beings’ happiness and to be able…and “To cause this is the meaning of my life.” So for that, then need to be healthy, long life, so sleeping is something to sustain the body, for health. So it is mentioned in the teachings, to think like that; that’s one advice. So when you go to sleep, to achieve enlightenment for other…“Me to achieve enlightenment, in order to free numberless other living beings from all the sufferings and bring them to fully enlightenment, however, to cause happiness to others, I need to practice Dharma, therefore need long life, health. So, for health, going to sleep, it depends on sleeping, so going to sleep.”

So, that’s one motivation that is explained when you go to sleep. How to go to bed, how to sleep; correct way, how to sleep. In other words, how to make our, besides many hours of doing job, then other time that we spend a lot is sleeping; another time that we spend many hours is sleeping. So, we need good motivation, otherwise, half, more than half of the life we’ll waste. We divide, as like mentioned in lamrim teachings, that half of the life, if you’re able to live one hundred years, half goes night time, sleeping. Then if you sleep also daytime, then …anyway, so like that.

So it’s very, so this is why we spend also lot of, much of our life, we spend sleeping. So it’s very important to know, so it’s become very important, our action sleeping to become cause of happiness, to not become cause of suffering, to not become non-virtue, our action sleeping not only become cause of happiness for yourself but action sleeping to become cause of happiness of all other living beings, not just become cause of happiness for yourself but become cause of happiness numberless of other living beings; our sleeping, action sleeping, to become cause of happiness of all other living beings—so if you do the sleeping with compassion, with thought of benefiting others, with bodhicitta, then that’s what, our sleep, action sleeping become cause of enlightenment, cause of happiness of numberless other living beings. Because with bodhicitta, what you do is only you benefit for others, even before you become enlightened. Your offer deep benefit other sentient beings with bodhicitta, as you enter in the Mahayana path. So after you achieved enlightenment, then you enlighten numberless other sentient beings, bring them in full enlightenment.

So therefore, our action sleeping become cause of happiness of numberless other sentient beings. So therefore, besides the motivation of job, when you go to sleep make sure, put all the effort, make sure, to generate virtuous motivation, Dharma, attitude which is Dharma, the best one, then the compassion, bodhicitta. Then our sleeping become the best Dharma, because it’s unstained by the self-cherishing thought. So that is according, that motivation, that way of sleeping is according to sutra, but in tantra, there are tantric meditations to do when you go to sleep and also when you wake up; you wake up with that continuation. So those who have received commentaries on the lower tantra or highest tantra so, as you can remember….like that.

So however, so now if we, especially when our life is so busy, family obligations, so many obligations, life is so busy, when our life so busy, there is no other refuge except your good heart; except your good heart. The most important thing to take refuge on that, your good heart. When your life so busy, even people who know, who wish to do long practices, sitting meditation practices or doing prayers or whatever, or retreat, somebody who like to do but doesn’t have time, many obligations, at the moment cannot do, so however, the only refuge that you have is your good heart, your mind, your good heart, the compassion, the thought of benefiting others, bodhicitta. So if one is able to take refuge on that, if you’re able to practice that one, no matter how much life is busy, but if you are able to practice that one, even if you cannot do sitting meditation, many hours, various meditation, various prayers and practices and many preliminary practices and so forth, this and that, but if you are able to do that one, able to take refuge on that, hold on to, hold on that, the good heart, thought of benefiting other sentient beings, then your life has no regret. There’s no regret now and the future. There’s no regret now and future. You can go from, you can go the life, you can go, even in this life, from happiness to happiness, from life to life also you can go from happiness to happiness to enlightenment.

So, what’s the most important practice in the life? Meditation, what the most important meditation? What’s the most important Dharma practice—there are so many practices to do, what’s the most important?—I would say the good heart, the very precious, your very precious thought, loving kindness, compassion, thought of benefiting others, the bodhicitta. So, this one is the best meditation, best practice, Dharma.

So, as Bodhicaryavatara mentioned in the benefits of bodhicitta, for…”Buddhas have checked for many eons what’s the best, what’s the most beneficial thing for sentient beings? Discovered, the most beneficial thing for sentient beings is bodhicitta. They checked for many eons what’s the best thing for sentient beings.” So that’s means same, best thing for yourself is same, it contains the same answer, same explanation. What’s the best thing for you, for yourself, best thing to take care yourself, for your well being, what’s the best thing? It’s bodhicitta, the same.

So I think the good heart become answer, there’s so many problems in the life—somebody has cancer, somebody has AIDS, relationship problems, job problems, people in the office other people jealous to you or they interfere your job or you unable to find job; there’s so many problems—having many debts, not having enough means of living, so many problems. But one answer that takes care everything, the one answer that takes care all your life, one answer that takes care all your life, that brings all the wishes, that is again your mind, your good heart, your bodhicitta.

So your good heart, from that…because you don’t give harm others, so therefore you don’t…with good heart you don’t harm others’ life, so that causes you have long life. You don’t harm others, so that helps you to have a healthy life, and with that, you help others who have problem, who are sick or who have difficulties. So, with that mind you always help others. So therefore, that itself become cause yourself to be healthy, to have long life.

For example, in the lamrim teachings, when it talks about…to achieve good rebirth, that which has eight qualities, eight ripening aspect qualities, so one of the qualities is a long life, so the cause of a long life is explained, saving others, animals or human beings, from danger of life. Giving medicine, food, giving medicine for sick people, taking care of sick people, those who need clothing you give clothing. So all those, taking care others, those explained there, cause of long life, cause of your long life. So example like that.

So, with good heart, everyday life, one benefit others as much as possible—whether it’s small, whether it’s big service or whether it’s small service, you do as much as possible, so you’re continuously creating cause of success: for wealth, for long life, for health, for everything. Harmonious. So your good heart is wish-fulfilling, your good heart is your wish-fulfilling, fulfilling all your wishes, for any happiness that you want, including highest happiness, full enlightenment, peerless happiness. So, with good heart your actions does not become non-virtue, it become virtue. With good heart your actions become only virtue; only benefit, doesn’t harm, benefit others.

So therefore, you don’t create cause of, you don’t create, your actions does not become cause of sicknesses. It’s a healthy mind—good heart, benefit other—is a healthy mind, so that healthy mind makes the body healthy. So nowadays, many very high intelligent Western psychology or scientist, psychologist or doctors, very intelligent ones, and they check and they, it is proved with their, by doing analysis with their wisdom, that such as cancer, these things, came from, it is proved, from their own analysis, it is came from individual person’s, their own negative attitude. The cancer came from their own negative attitude.

So, the way to heal, also to have the positive attitude, pure mind, positive attitude. So, for example, in Singapore, there’s one Chinese student who had AIDS. So received, he informed his guru, who was at Dharamsala, a very high Lama, Rato Rinpoche, so Rinpoche sent, Rinpoche dictated to somebody the bodhicitta practice, the special bodhicitta practice, taking other sentient beings’ sufferings in oneself, giving one’s own happiness, body, merit to other sentient beings. So Rinpoche sent this meditation, this special meditation, exchanging oneself for others as a remedy, as a method for him to practice, for this student to practice. So, he practiced four days and then he went to hospital and doctors they said, “You have no AIDS.” Could not find AIDS, after four days. So I thought he must have practiced for many hours. During these four days, he must have practiced for many hours. I asked him, “How many hours did you practice?” he said, “Four minutes” .

So each day, he did four minutes, just very short time, but it’s four minutes, it’s only four minutes, not even one hour, it’s only four minute practice, but when he’s doing this meditation practice, the compassion is unbelievable. No space in his mind to concern his AIDS, no space. There’s no thought, no concern of his own AIDS, only the thought, only space other people, so many other people who have AIDS. So, he feels so much compassion when he was doing this meditation, during these four minutes. So much tears come; so much. So much tears come out; so unbearable other sentient beings are suffering and so many other sentient beings having AIDS, feels so unbearable. So because, even the…the reason why after only four days the doctors could not find AIDS is because—he practice meditation only for four minutes each day, but it’s like atomic bomb, like the power of atom; only four minutes he did meditation, but compassion for others so powerful, so it become, so that purified his mind, purified so much negative karma, during that short duration, as I mentioned before, the praise, the benefits of bodhicitta, by practicing bodhi, in a short moment how inexhaustible heavy negative karmas get purified, so that’s what’s happening. So, so many negative karma is purified, so it affected the cause of AIDS. The compassion, the great compassion, such powerful compassion, it affected the cause of AIDS which is not outside, which is within the person’s mind—which is the mind, which is the only mental, person’s mental continuum, the negative imprint left by the past negative actions. So, it affected the cause of AIDS which is within the person, on the mental continuum.

So that’s same thing, how the meditation, how meditation can cure cancer, it’s same, it applies same. Example, my own experience is, about five or six people who has terminal cancer, completely recovered, by giving meditation, reciting, recitation of different buddhas’ mantras. I guess maybe the deity, Buddha, that person has connection, so about five or six who had terminal cancer, who are told by the doctor that they’re going to die, that they only have two, three months to live, so completely recovered. People that I can remember, is about five or six. So explanation is same. How does meditation of the Buddha, chanting mantras, how does it heal sicknesses, such as cancer, heart disease.

For example, in Spain one person…that is not done by me…one person who had a very big heart disease, the doctors told that the person is going to survive, has only very short time, very dangerous. So Geshe-la who, one of our resident teachers who lives in Barcelona, Barcelona Nagarjuna Center, so he gave this person to recite Guru Shakyamuni’s Buddha’s mantra, TADYATHA OM MUNÉ MUNÉ MAHAMUNAYÉ SOHA, so to recite three hundred thousand time, Geshe-la gave big number! Anyway, he followed it, he listened to Geshe-la, he did, and his heart become small, his heart become smaller and smaller, smaller—maybe disappeared! Not really! No, that part I’m joking—not disappeared, but become small!

Also, I heard, through meditation, AIDS recovered in Spain, but I don’t know how that happened; I was told by one famous musician, famous singer, Spanish, but I didn’t hear the details.

So however, so here, what, the emphasis what I’m saying, the good heart, take care, is best way to take care of your health.

Nowadays there’s so many disease happening, so many new diseases, so many problems for life, so, to not, to not create the cause of those sicknesses, however, and to not experience the result, those various sicknesses, the answer, the best medicine, best protection, is one’s own good heart. Also without any side effect, best way heal is your own good heart, the same.

So now, also remember, before meal, before having lunch, dinner, breakfast, so remember, feel the responsibility, that “I have responsibility of the happiness of all sentient beings and to do this is the purpose of my life.”

Then, for the purpose, you need to healthy and long life, so for that then, “Therefore, I’m going to eat food.” So this way, your every single drink, every single action, drinking, eating, become service for all sentient beings.

So, cause of happiness of all sentient beings as it’s done with motivation bodhicitta.

With motivation bodhicitta, with thought of benefiting all sentient beings, if one eat the food, drink, every…at the beginning, when you generate the motivation, thought to benefit towards all living beings, you collected skies of good luck, merit, good karma. Then, with every single eating, drinking become cause of enlightenment. Your every single eating, every single action of eating, drinking, become yourself to achieve enlightenment, to be able to enlighten, to be able to cause all the happiness towards all sentient beings.

So in this, eating, drinking with this motivation, thought of benefiting towards other sentient beings, so more food there is on the plate, more bigger piles of food on the plate, you collect so many times of skies of good karma, skies of merit, more food you eat, more merit . With the every single eating, with every single eating you collect merit like sky. So, one hour or two hours or five hours, how many hours you’re eating, you made your life so rich, during that duration you made your life so rich, so meaningful.

So like that, same, with this motivation, if you do job, even it’s many hours job, if you do like this, begin like this and time to time watch the mind and again generate bodhicitta, thought of benefiting other sentient beings, so then collected…so many hours of doing job become cause of enlightenment, become cause to achieve liberation…that means by the way become achieve liberation from samsara…by the way, cause to achieve happiness future lives. So now, this moment, there’s peace and happiness, and especially future, as I mentioned before, best future, all this happiness you can achieve. So like that.

So twenty four hours our activity become Dharma. Our daily life and Dharma become one. Your twenty four hours life become integrated with meditation, best meditation, integrated with Dharma, best Dharma, like this.

So I would like to mention one thing that, even we know by heart whole entire Buddha’s teaching, eighty-four thousand teachings that which includes sutra, tantra—all the hundred of volumes we know by heart, you can explain, you can teach—but, in the daily life, if we don’t protect our mind from the delusions, if we don’t protect our mind from the disturbing, obscuring thought, delusion, so that means not practicing Dharma.

If you’re not protecting your mind away from delusion, that means you’re not practicing Dharma. Because definition of Dharma is something that which, which become remedy, like medicine against the sicknesses, like that, Dharma is remedy, Dharma has to, in order our actions to become Dharma, it has to become remedy towards the delusions. So therefore, if we don’t protect our mind from delusions, if we constantly let our mind to be controlled by delusion, to be overwhelmed by delusion, yourself to become slave to, yourself, allowing yourself to become slave to the delusions, your enemy, your real enemy, delusions—ignorance, anger, attachment, so forth—then without this, without the practice controlling the delusion, protecting your mind, freeing your mind from delusion, so without this, nothing become Dharma practice. Without this, nothing become Dharma practice, nothing become Dharma.

So therefore, in our everyday life, whenever we are able to, whenever there’s danger to rise delusion—ignorance, anger, attachment, so forth—whenever there’s a danger to rise delusion, we’re able to, you’re able to protect yourself, able to free your mind from those delusions, to be overwhelmed, to be controlled by the delusions. In our daily life, whenever we’re able to do this, able to stop one delusion rising, or while it’s rising, then able to stop, that time, we’re practicing Dharma, we’re practicing real Dharma.

So therefore, how much, not only education of Dharma but even other educations, whatever education other than Dharma we have, if you are able to use to protect yourself, to protect your mind, to keep your mind free from delusion and also to benefit others, to cause others similar, to cause others the real peace and happiness, so this way, then all the education, not only Dharma, not only studying Dharma, but all, any education we have becomes so meaningful. So much life, so many years of life we put for education, so everything become so meaningful. So like that.

So now, as I mentioned, the purpose of, as I mentioned, benefiting others is the purpose of life, so in regards benefiting others, so there are different levels of benefiting others. First one, causing others the happiness this life—so, how to make your body, speech and mind beneficial for others; how to make our life useful for others—so now, in regards that, causing happiness of this life towards others. Then now even more important than that is causing happiness of all the coming future lives of others. So yourself causing happiness of all the coming future lives towards others. So this is more important. Then even more important than that, how to make your life useful, beneficial for others, is that to lead or to bring other sentient beings, to cause other sentient beings to achieve the total liberation, that which is free forever from whole entire suffering, the cycle of death and rebirth, the suffering of change and the…the suffering of pain; and the suffering of change, the temporary samsaric pleasure, and then the base of those two other suffering—the pervasive compounding suffering, the aggregates that which is under the control of karma and delusion and contaminated seed of disturbing thoughts, which is container of this life’s suffering and also basis for future lives’ suffering. So to cause them to bring into this total liberation, forever free from these three types of sufferings, so this benefit is much more important, for us, this benefit, to give this benefit to others much more important than the previous ones.

Now the most important benefit for us to offer others, other sentient being, that is to cause other sentient beings to achieve the full enlightenment, the state that which is total, completed all the qualities of cessation and all the qualities of realization. So others to achieve this, to cause them to achieve this peerless happiness, that is highest, most important benefit towards the sentient beings. So now, to be able to offer, to be able to do all this works perfectly, without any mistake towards all sentient beings, first oneself need to achieve fully enlightenment. First oneself need to achieve full enlightenment.