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20070629GRALSR14

So, welcome back. Now the next step that we have to do is; now again, to remind you; every meditation over here has to be done on the basis that we have lama inseparable with that of Buddha in front of you, yourself on the lion throne, etc. Seven lamp offering and single pointed the, some sort of single pointed application, or some what do you call it? Supplication. Single pointed supplication like:

1:45

jem ne kun du lam el hab el lah

tow wah do chu jel lah sol wah deb

The collection of the all lamas, all buddhas, all dharma, all sangha, all yiddams, all buddhas, all bodhisaatvas, all dakas and dakinis, and all dharmapalas. The collection of all ‘lama hab el lah.’ The lama who is god of gods.

tor wah do je cu la sol wah deb

The Buddha, the Shakymuni Buddha Vajradhara, focusing on that. Along with this are the continued thoughts that we have to generate.

We now recognize the kindness of the people, the kindness that we have to repay. Especially the situation of the individual living beings and most of living beings including samsaric gods. From the higher level of samsaric gods to the lowest level of those tiny little insects under the ground, all of them are completely, completely influenced and all their senses are all completely overpowered by the negative emotions, negativities, desire, obsession, and hatred, fear, have dominated life completely. The highest level of samsaric god to the lowest level of insects under the ground are all in this situation. None of them really had a proper way of achieving joy, not only do they not have anything to achieve great bliss or great joy, but they don’t even have a way and how to obtain the better one life. They don’t have that. Most of them are almost like blind, they don’t see the wonderfulness of life and what one can achieve, that one can completely terminate suffering for once and for all. They don’t see it, so they are blind.

Also, there is no guide. There is no guide who can guide them. They don’t have the Buddha’s manifestation leading those individuals through the appropriate path. They don’t have that. Some of them, even if there is, they cannot understand, they don’t have the capability of understanding and utilizing instructions and improving themselves.

Even a minute of that time, the life, every minute of their life, always their negativities are created because their mind stream has been dominated by the hatred, obsession, etc. So therefore, they are totally exposed to the suffering of samsara in general and in particularly of the lower realm sufferings.

So I happen to be, by sheer luck, by chance, I happen to be exposed to this method and I can, I happen to have the information. Whether I may not have experience, but I did get myself exposed to this information and this way. So therefore, it is my responsibility, it is my job to lead, to help, to lead, to guide, to push, all of them to:

A good future life

Permanent joy that is free of samsara

So I must do it. If I don’t do it, who else will do it? It is my job, my responsibility, my opportunity. It is my fortune that I should be able to do this, and I should do it without any hesitation, without any second thoughts, with sort of really a great strong mind that I shall take that responsibility and I should do it. That’s your next step.

Then the question comes: me and you, you and me. You and me, they and you and me. Your side and my side and mine and yours and you and me. You and me, your side and my side, it is dependant arising. Like East and West, this side of the river and that side of the river, it is dependant arising, nothing more.

‘I’ happens to be on the West side of the river, so all the West side of the river we call it ‘we.’ It happens to not be at the East side of the river, so I call them [the East side] ‘they.’ But if I move to the East side of the river ‘we’ are moved there. Even if ‘I’ alone went over there, then ‘we’ has gone over to that side. ‘They’ have gone on this side.

So there is not really ‘them’ and ‘us’ because I happen to be here so it is ‘us.’ If I move there then that side is going to be ‘us’ and this side is going to be ‘them.’

So, we make such strong:

10:38

ney ooh en la deh juh yim beh?

Ok.

tu gyen min du?

[laughs]

So, we make it very big. It is ‘ME’ and it is ‘YOU’ and it is ‘US’ and it is ‘THEY.’ So, honestly speaking, it is a matter of walking across the river, or switching the aisle. So what’s the big deal? Nothing.

It is our perception of the mind. So even if there is something like ‘us’ and ‘you’ people, even if it’s there, what do ‘we’ want? We want joy and happiness. What does ‘they’ want? They want joy and happiness. We don’t want suffering, they don’t want suffering. So who wants suffering? No one.

Nobody wants suffering. You don’t want suffering, I don’t want suffering, they don’t want suffering, we don’t want suffering. So who wants it? Nobody. So what we want is the same, but I make a big deal: ‘US,’ ‘YOU,’ people. ‘ME’ and ‘YOU’

So let us switch the mind, let us change. Let us exchange the idea of ‘you’ and ‘me.’ What I want is what you want, what you want is what I want. What I don’t want, you don’t want. What you don’t want is what I don’t want. So why this big difference here? Let’s switch. Can we switch? The Buddha recommended us to switch, change, switch.

That doesn’t mean you get up from here and go there, or I get out of my body and enter in your body or you get out of your body and enter in my body. We’re not talking about that change. We’re talking about our mind’s perception of the ‘me’ and the ‘we’ and the ‘us,’ the superior; and the ‘you,’ ‘they,’ ‘yours,’ theirs,’ the secondary. Let’s change that perception. That is what exchange is all about.

It’s not an exchange in that I walk across there and sit over there, you walk across and sit over her, it’s not. If you do that, there’s nothing wrong, but when the Buddha talked about exchanging, exchanging the perception of our mind, that’s what it’s talking about.

Not only that, that is one bullet, ok? Not only that, not only that, this what do we call it? Self-cherishing, cherishing me, me, me, you know? Me, everywhere, everything is me. and my, me and my. Even in 15 seconds, one have to give statement you have to project me and my, that’s me and my, it’s this because of the problem we have, me, me, me.

It is the biggest problem. Ever since we existed, whatever until now what have we been thinking? Me, me, me. my, my, my. Everything is for me.

Because of me, and I want it and I like to have it. Me, I need it. So that’s why we have a strong attachment, strong obsession and anything comes on that where you must be destroyed, even preemptory.

So hatred, anger, violence all brought in because of me, me, me. Thus comes the idea of me, challenging me, me the most important. Me is the real source of all continued never ending suffering that we indulge in the life after life until now. It’s coming from here, this is the source.

Even in the Lama Chöpa it says:

17:35 [verse 56 pg 76 of blue book]

rang nyi chë par dzin pei chong ne di

mi dhö duk ngel kye pei gyur thong nay

le len dey la khön du zung je te

dag dzin chen jom par jin gyi lop

Self cherishing is, in English what? Verse 56, what page number is it? Page 76, Ah, that’s right:

rang nyi chë par dzin pei chong ne di

Seeing that, what is it? Chronic disease of self-cherishing is the cause of my unwanted suffering. Inspire me to put the blame where the blame is due and vanquish the great demon of clinging to self. That’s it, honestly, it is.

So it is the:

rang nyi chë par dzin pei...

So what we are not seeing is that all our sufferings are really coming from this. We don’t see that, we think we’re helping. I’m helping myself, so protecting me. You know, everything is my protection and our protection and me and us and our protection. No matter who ever, whatever has to suffer, let them suffer, but we have to be protected. That is the cause of all sufferings. We don’t see this, and that is why we are ordinary people. Aryas are the special people who see this and that is why they’re called special, that’s the difference. That’s the difference.

So now we have the information of seeing the demon within us, really the trouble maker the real demon within us is this. So if you really need to recognize your enemy that is the enemy within ourself, not out there. Not an invisible enemy over Iraq, but an enemy within ourself, within me, the individual. So this is it.

Everything, the self cherishing ‘me’ makes me go to hell. Self cherishing ‘me’ who is not sharing my food, my clothes, being stingy, made me poor, hungry. Why do the people in Darfur today, or in Bangladesh, all of those people are going hungry all the time, the children don’t get food, don’t get it, why? What is the karma on this?

The karma for this is not giving, not sharing, stinginess, miserliness; all of them made poor, no food. This is not a big deal, beyond that is the hungry ghosts. Hungry ghosts:

22:51

torwah so de mun aye jey yah lah sang gey chin do tak

yu kam tar weh yu lo lu leh kam mi

san seh buh chu lu dah ne dah beh tsam chi

kim yu du lu toh beh now wah tam

de beh dung wei yeh lah nor wah

tsem du zhi tesl wah du pung

de re tsung de bah ching yeh lah chang gey shi du chu

Huge body, big stomach, so long, huge, because no food. But the throat has knots, karmic knots. Food doesn’t go through. Even if you find it, it won’t go through. Your legs and hands, limbs are just like tiny little stools. You know what? Close Encounters of the Third Kind, the people coming out of that ship.

So, compared with this, Darfur is nothing, what’s happening there today. So these are the karmic consequences of self cherishing, because I must save, otherwise I won’t have it later. I should not give it. The miserliness, the stinginess, also ‘me,’ ‘I’ will be needing it.

If you think ‘this is a waste, I should not waste,’ then that is a good idea, but ‘I must save it and keep it for me,’ ‘I should not give it, cannot share it with anybody’ that’s not a good idea. That’s negativity. Not wasting is a positive deed. Again sharing needs is good, but then, you know, wasting is not good, again. So it’s interesting here.

So me, protecting me. Protecting me, the result of that is that we get the hell realm, hungry ghost, animal realm, and even the human beings. We get all this; angry person, emotionally, let me be very polite, emotionally sensitive person. Emotionally sensitive, you don’t call it ‘challenged’ but sensitive person, financially challenged people, all coming out of ‘me.’

So if you really want to see who causes us trouble, it’s not Mr. X or Mr. Y or Miss B, but this, the enemy within ourself, the demon within ourself. The so-called self cherishing, this is the problem. So why can’t I let that go? Why can’t I switch that with cherishing everybody?

Cherishing everybody, huh, that’s the next? It should be here. Cherishing everybody

27:39 [verse 57]

ma nam che zung dhe la gö pei lo

tha yei yön ten jung wei gor thong nay

dro wa dhi dha dha gi drar lang kyang

soh lay ghei pr dzin par jin gyi lop

Cherishing beings and securing their happiness is the gateway that leads to infinite excellence. Inspire me to hold others more dear than my life even when I see them as enemies, according to the Lama Chopa, the lama chopa is rather profound, but in the normal cherishing others is the source of all developments, as we say compassion, remember I said yesterday

28:46

yang gi san ye tub dor wah ji

sang ji chang gey sub ma leh to ji

ing de som do

The Buddha’s disciples born out of Buddha, the Buddha is born out of bodhisaatava, bodhisattava is born out of compassion, bodhimind. Bodhimind is grown out of compassion. Compassion is cherishing others.

So, it is the source of all our development. Buddhas have become buddhas because they cherished others, bodhisaatavas. We praise buddhas and bodhisattavas, we think they are great. Why are they so great? Because of bodhimind and compassion. The compassion is anti-self-cherishing. So that’s why

29:58 [verse 57]

ma nam che zung dhe la gö pei lo

tha yei yön ten jung wei gor thong nay

So cherishing beings and securing their happiness is the gateway that leads to infinite excellence. That’s how it gets to, because it is the compassion. It is the love, it is the bodhimind that gives the bodhisaatava that gives the buddhahood that gives total enlightenment. If that is not infinite excellence, what else?

And that is coming out of compassion, not out of ego boosting and ego, I don’t know, whatever you call it, ego huh? Mark? [laughs] ego massaging? Do you know how to massage the ego Karen? [more laughing] I thought you don’t massage the ego. [laughs] Ok. Well ego boosting, that’s what we really do we try to boost our ego all the time even when we think we are doing dharma practice, even when we think we are meditating on compassion, even when we think we are meditating on love, we are boosting our ego.

If we don’t boost our ego we will not have a problem. If it’s between husband and wife, there won’t be a problem if you are not boosting ego, both of them. Both people. I don’t mean both of you , but [laughs]

Because we boost our ego, each other, and then we get challenged and we have to fight and you know over me and over you and over me and over you. That’s is going to, you know, whatever. The continuation of crying as well as bursting and screaming and yelling, all of them coming because of ego massaging.

If you don’t b boost your ego and if you think there is, you know, a cherishing others, even if you can’t cherish others, if you can think. You know. there are very little, not so many female incarnate lamas in Tibet, in the old times, not only so many, but almost only one or two.

One of them always advises the families, when the wife and husband come in and have a problem. They come and see her and she says, ‘don’t you know your husband is carrying one dozen eggs in his pocket. There is one dozen eggs in the pocket.’ So she also tells the wife there is ‘there is a dozen eggs in your husbands pocket’ and she tells the husband, ‘ there is a dozen eggs in her pocket and it’s your duty to make sure those eggs don’t break.’ So they are very fragile, our 12 eggs inside the pocket. If you bully, then they’ll break. So at least have respect, have respect and care and don’t keep on massaging your own ego. Surely, that’s what it is. Don’t keep on don’t massage your own ego, then you’ll have no problem.

The problem comes because, let’s break that egg that you’re carrying, I’ll be happy if you have a messy pocket. So that’s what it is, right? So yes, it’s easy for you to make a messy pocket for me, and is not difficult to make your pocket messy too. So that is how it goes.

So self cherishing is the source of difficulties and suffering. Cherishing others is the source, gateway to excellences. Get the point?

So what is my responsibility, what would I like to do, what would I like to do, what is my responsibility?

Any self cherishing that I already have already grown with me I’d like to get rid of it.

I’d like to make sure my new self cherishing ideas don’t grow with me.

Cherishing others; whatever I have I would like to develop, if I don’t have it I’d like to develop the new ones, to grow with me like mushrooms.

Whatever I have already there I’d like to keep them healthy and growing.

So, self cherishing, whatever is there, get out, anything new, don’t let it come in. Cherishing others; if there are any new come, welcome everything and whatever is there maintain them, develop them, grow in them. These are the four steps.

One, two, three four, it is the responsibility, this is how you develop compassion. This is how you develop love. This is how you develop bodhimind.

So that’s this possibility. That is the job. That is the practice, that is dharma, that is prayer. That is what you’re supposed to do. So with this mind then you focus on looking at all living beings and seeing their problems, their sufferings. Those who are in the hell realms, they have hot and cold suffering. Those who are in hungry ghost realms, they have hunger and thirst. Those who are in the animal realm, they have ignorance and are used by other beings.

So we use the animals like, well animals. That is their suffering, and we use them, right? Earlier old culture we at least ride, one horse by one person or at most emergency cases, two people ride the horse or the mule and use them that way. Then, what we call it, modernization, so with one horse you make a little box and put two wheels instead of one person you can carry three or four on top of it, and we make them new. And you know we torture those animals as much as, all the time.

So remember, earlier we talked, we talked this morning how grateful we are, how kind all living beings. Even those horses, they’ve been delivering us up and down in the cowboys time. The buffalos have been feeding us, and we wear their skin keeping ourselves warm, From that angle, how grateful we are.

From this angle they have the, that’s their suffering. We make them suffer.

41:35

tu du nam leh ching leh chey sang rey jig dah torwah shuz

And then the largest suffering the animal realm has, one eats the other. Shantideva said:

tu do nam ney ji leh ching sa vey jim beh toh

Chapter 10, in dedication if you look at it, it has that [one eats the other]. This is not secret for us, if you look this animal thing. What do you call that film that babies produced so you see all they’re eating, one eating another? We call it the ecological system, but that is the suffering of the animal realm.

Then look at the human beings. We know, we talked of our human suffering a number of times, right? The birth, the aging, the illnesses, the death, they’re there. It is reality, we all go through it anywhere, any part of samsara. The demigods, they always lose their life with their jealousy to the gods they’ve been fighting. The gods also have the same suffering, losing their life by fighting war with the demigods and especially whey they’ve received a sign of death. Tremendous pain, all of them.

So how can we tolerate those sufferings continuously? One must stop those sufferings because they’re all my relation. I’m grateful for them, so I must stop their suffering and the cause of suffering.

So I must do it, and so then you start breathing in, taking your breath in and taking in the sufferings of all. Breathe in from right nostril or left nostril, it doesn’t matter. Sometimes people think this is of importance, right first or left first or whatever. It doesn’t matter, whatever it is.

So taking in, when you breathe take in the sufferings of every living being. When you’re breathing out give all your virtues and joys and pleasures and everything, give them. Taking in the pains and suffering, giving out joy and virtue, that’s what you have to do. And if you’re afraid, when you start really meditating and trying to take in you’ll be afraid, when you are afraid:

45:45

lam beh koh rin rang nam tsam

When you are afraid then don’t take other people’s suffering, take your own future sufferings. Whatever you’re going to have suffering in the evening, you take in the morning. Whatever you’re going to have suffering next morning, you begin to take in. Your own suffering, if you are taking it in, it’s easier. Taking others suffering is frightening, sometimes we have a hesitation and are afraid.

So bodhisaatavas are recommended to be fearless. However, if you are afraid and shaking start with yourself. When you are doing with yourself your future suffering you’re taking it in now, so that you don’t have to wait for those sufferings to come and torture you. Take them now.

According to this, this is a little more detail, but if you can do it it’s ok, but if you can’t do it they said take the sufferings of all other people from their left nostril into our right nostril into in the color of dark, color that you don’t like, undesirable color, take it in. It goes through with your mind, goes through with your body and at your heart level. At your heart level your own consciousness completely influenced by self cherishing, it is, self cherishing is ready to come into light and ready to burst out and all those sufferings that you’re taking in and throw out the self cherishing like a little candle light about to burn up and throw on that and gone. Will you be afraid to do that?

Gone your self cherishing, now we give the need of all living beings. The joy, the cause of joy. Uncontaminated joy, the virtue, all in the in the pure crystal like light nature air that you breathe out and goes out from our right nostril into their left nostril and each and every one of them has obtained. Their mind stream has now obtained compassion, love and all other spiritual development. They all become fully enlightened. They all become fully enlightened and suddenly you take a look at yourself and say, I have been able to do this, I’ve been able to complete not only my own purpose but purpose of others, make them fully enlightened how happy, how wonderful, rejoice. Rejoice for a little while, I make them, I made it happen, rejoice. These are very special moments. That’s what you do.

Then you think about it a little more, yes this is what I meditated, I imagined, however, in reality this has not yet happened. I don’t have the capacity to do that. I wish it, but I don’t have the capacity to do it. Even this great arahat doesn’t have the capacity and therefore, who had such a capacity to do it? Nobody else, except Buddha. Buddha has all the best qualities of body of speech of mind and limitless activities. All qualities, knowledge, information everything faultless, total knowledge. So for the benefit, for the service of what I plan to do, what I wish to do, what I pray to do, to be able to do by myself I must obtain buddhahood. I must become a buddha quickly, quickly because even if I can wait, the suffering people cannot wait therefore, quickly, quickly I must become a buddha.

That is the generation of your bodhimind stepping out. Generation of bodhimind. Along with this, if you want to take bodhisaatavah vow you can take it in your six session yoga you have that.

54:09

lama jel wah sey jem dah lah kom beh sez

The longer six session yoga.

[Converses in Tibetan with Uujen]

That particular verse, I don’t know how to say it in English. Do we have the long six session yoga here?

lama geh wah sez jem

The lamas and buddhas and bodhisaatavas please attain for .... as the buddhas of earlier have obtained, you know? That particular verse. Can somebody read it loudly?

[from audience very faint]

... bodhisaatavas..just as I have achieved practice to all living beings ab....

Oh that’s it, very good. So you got it by heart. So that is the taking the bodhisaatavah vow which you can do because you have already, most of you, have already received bodhisaatava vows. So you can do this and at this moment, at that level, whatever you are doing, stop and do this. Visualize that way and do the bodhisaatava vow then it is really becomes quite a strong vow and it is better than taking bodhisaatava vow with a ceremony. I don’t know whether it is better or not, but it is really becomes very strong, honestly, honestly. So that is:

56:52 [tibetan, very fast, can’t make it out]

......lab reh jez

And then be happy about it

tin do dah tsim jey wey me seh beh leh rot oh tsim

sang gey rey sang gey sah to dah gey du

tin do dah tsim deh wi

Now my life has become worthwhile, they continue there

teh san gey de rey su chey

Today I am born as children of buddha

san gey sez su tah ju doh

I’ve become the child of a buddha today

pah nam dag ji ney yeh

From now on I, myself by all means function according to, can you say it? [audience inaudible] Right, continue from there, it goes. [audience, very faint...] now my life has become....

That’s right, you better say it loudly so that everybody can hear it:

[audience]

At this moment my life had become truly fruitful for having obtained ....[fades out]

for truly my essence will be cheated and thus of becoming ...[fades out]

Right. But most, many of them have by heart, but they have only one loudspeaker there, not loudspeaker what is it called? Microphone, yeah. Anyway:

58:18

yin do dah jem yeh beh yu

me seb rah loh beh toh

trey san gey leh so jez

ding do dah sey yang deh bu yez

Today my life becomes worthwhile and so that is the joy that you express. So all this are beautiful things to do, ok? That is how you develop bodhimind.

What time am I supposed to stop here? But there’s nothing to summarize. Ok, well, what time did we start it? 7:00 eh? 7:00 and 9:00? We have to take a break, because you know it’s too long, it becomes torturing. Then I’m also expressing they don’t get up so a lot of people must be going like this .... so take a 10, 15 minutes. You know when we beat the gong again, come back. Nicely, with a dignified way.

59:39 [break in teaching]

So, with this mind now, since I don’t have the capacity to be able to help anyone so the capacity lies at the level of the Buddha. So I must become a buddha taking vows, bodhisaatavah if possible, both action and pray from bodhisaatavah vow taking together or also like the generating of bodhimind in the result oriented form. Like the lama chopa at the beginning,

60:52 [verse 1]

dhe chen ngang lay rang nyi la ma lah

gang der sal way ku lay ö zer tsoh

choh chur trö pay nö chü jin lab pay

dak pa rap jam ba zhik yön ten gyi

kö pay khye par phün sum tsok par gyur

So the first verse is the result oriented bodhichitta activities. So just by doing those alone is not enough. That’s good, wonderful, great, but just by having a commitment of obtaining enlightenment I’m not going to obtain enlightenment. This alone might not be enough. This is sort of a given commitment. So just saying it alone is not enough. So what you have to do is along with that you have to do something, what do I do?

I would like to obtain the enlightenment for the benefit of all beings for which I will share, teach, give the buddha dharma information, without mistake, without making mistake I give a pure dharma to the people. This is generosity of giving a dharma.

Then also protecting all living beings, all people from the fear, threat to their life by man and other human beings and other human beings protecting people from the threat to their life through by means of protecting from toxin. So environmental activities, saving a life that is protecting from the threat of life. Giving a healing through means of medical profession, through means of medical service, through any means whatever one can saving a life. Saving environment, saving a life. They’re all the category of protecting from fear, the generosity of fear protection.

Then need things, people who don’t have, giving food for the hungry, medicine for sick, shelter for the homeless, etc, needed things. Especially helping refugees and all this are the generosity of material.

So all kinds of generosity, everything, whatever what can ones is capable and has the capacity and one should do by yourself and help others to do and give inspiration to those who can do. All of those are the first activity of generosity. I’m just telling you these are generosity activities, but when you meditate think about the Buddhs in the jakata story; giving his own life to save a tiger family. First cutting his own wrist and letting the dying mother tiger to lick and gradually building strength of the mother tiger, thereby she can eat him and protect the tiger family. So saving the tiger family, this is inspiration for us.

But can we do it ourself? No. We cannot. We’re not capable, but we’ll pray we may be able to do it, even up to that level, you know. What we can do is always give generosity.

The generosity also has to be pure generosity, generosity without the hope of returning anything for self, without any ego boosting. If you really do it, if it’s generosity, you have to think about it. Yourself as giver the material or spiritual; whatever you give it should be pure.

Think about to whom you are giving. It is not your generosity and you’re just throwing things and giving, it is not. Give with respect to whoever receives. So not just throwing at them, here you go, eat it or whatever you do, you know. That’s not nice. So even if you are giving a piece of food to somebody on the plate, get the plate you know, smartly put, throw it over there, shuffle it on the table, that’s not good. Even if you give, the poor person will say thank you and happy to take it, but in the heart of heart what an insult. So you’ve wasted your virtue here.

So in the Buddha’s lifetime one of these early Indian kings, you know, Indian principality there are so many kingdoms there. So one of the kings said, ‘I’d like to be really wealthy and very rich, what should I do? Buddha, can you help me?’ ‘Yes, give away whatever you have, be generous.’ Buddha said:

69:54

jim beh long ju

Generosity will bring you wealth

Ok, so I’m going to give everything, I’m going to give a lot, I’m going to give it away. So how do I give it away? Should I send my ministers, or the servants to throw it away? Buddha said no, you create a festival. Call it a festival of generosity. Build it nice, that idea of the mela, the Indian mela coming from there. Build up a little sort of village festival, build tents and all this. Have music and everything, go.

Then the royal the king himself, the queen, the royal princes and everything all must go. The ministers must line up. Those who are receiving, invite them each and given by the hand of the king himself or the queen and princes and all this, not just throwing away. That is how Buddha showed that time, which means for generosity you must look at all three levels:

Who you are giving to

What you are giving

Yourself

And that also with respect, not looking down ‘poor fellow needed so I have couple of extra shoes throw it away at him, or couple of smelly socks throw here at that person. That’s not generosity, that’s getting rid of your garbage.

You know lot of people say ‘yeah, yeah, yeah I’d like to give it away because my vegetables in my fridge become yellow.’ So the yellow part of vegetable giving it away is not generosity, or the blue part of butter. It’s not generosity at all. If you cannot use it, others cannot use it, ok? If it’s not good for you to use it, it’s not good for you to give it either.

You know, this country has a beautiful system, sometimes they put outside there and take it, free for picking up or whatever, and that is a great way for those disposables, but do you think it generosity? No. It is not generosity, you are getting rid of your garbage. The true generosity is something that when you give it away you get a pinch, and give that away, that is generosity.

Even if you can’t give that, close to that give it, ok? So the generosity, I give you three kinds of generosity. The most important, giving the spiritual path. Second, protection from fear. The third, material. That is food, clothing, shelter, medicine, etc. And then no hope of anything returned.

Yeah, generosity is a cause of wealth, so I must become wealthy so I must give, that’s not right. That is faulty motivation. True idea of giving for us giving a life and limbs and all this might not be easy, but the material, whatever it is yeah if you have it, it is wonderful but even just don’t have it just give it away what a big deal, honestly?

So generosity. The generosity is not enough. Generosity alone is not enough. Morality, morality is keeping your commitments and vows intact and particularly negativities. Negative by actions of negative by nature whatever it may be, so protecting yourself indulging or doing, creating and making others to do such activities, it is the three types of morality here:

76:09

ni jeh tem beh chu tsum

geh wah chu du chu tsum

sem jeh don jey ge tsu

Three, so:

Protecting yourself from the wrongdoing

Morality of creating positive deeds and karma and accumulation of merit

Morality of helping and serving people.

So there are three types of moralities. So generosity is not enough, it must go along with morality.

Generosity and morality alone is not enough, you have to have patience. Patience no matter if you are enemies how much they try to hurt you, how much they try to harm you. So your enemies, if you have them and they do it. They try to hurt you, they try to harm you. It is up to us whether we’re going to let them hurt us or not. It is really up to us.

Physically we must protect ourself, that is without speaking we know

Even whether they physically hurt you or did not hurt you, but don’t let them spiritually hurt you.

Then you’re a loser, you really lose if you let them hurt you spiritually. Where and how they hurt you spiritually is, you know how that is very, very easy for them to hurt you. For us, it is difficult for us to protect ourself, but it’s not impossible, we can. You know how? Huh? You don’t know?

Really simple, punch the person. Huh? yeah, ok, ok.

So when you give them a punch you get hurt here. Then you get blood, bloody nose. Then you see your blood. [with angry voice]‘You...you’ That ‘you’ comes from where? Anger. If you can hit back with anger, you will.

Anger hurts you spiritually. Anger develops hatred, that hurts you spiritually. So protect yourself from that. So have patience. It’s number 1: patience.

So no matter how much they threatened and hurt you; you protect yourself. That’s why it’s called armor. Patience is called armor. When you wear armor you don’t get hurt. You’re protected, you don’t get hurt. So that’s why when you have patience you don’t submit yourself to anger you don’t submit yourself to the hatred and that’s how you protect. Most difficult.

82:13

seh beh teg keh toh mez

Buddha himself said: there is nothing more difficult than this. No matter whatever, anybody, whoever tries to hurt you,

neh jeh le chim me nem beh suh bez

So whatever they do, protect yourself. That is the patience #1.

2. Patience: In order to complete your own dharma practice, any difficulties that you have without hesitation with bravery you take everything, volunteer,

83:38

chu gey dam do soh doh wah ten dey gey ji ju wah doh lah den toh el lam

neh chim de doh dag deh yez

So the bodhisaatavas who are not going to return anymore, no more return level, even have said:

chu de ton de soh dor wah

In order to develop your own spiritual development for dharma, even if you have to give your life without hesitation; to give is a sign of not returning to samsara.

So this is the voluntarily even taking sufferings willingly, happily, and that is number 2, patience.

Then the third patience is everything in the nature of emptiness. Either it is selflessness or the impermanence of phenomena, what do you call? There are two types of emptiness, self and, huh? Ok, emptiness of person and emptiness of phenomena. So that is the third; recognizing, remembering. That is the third type of patience.

And then the patience is also not enough, you need enthusiasm, enthusiasm also. These are a little extreme cases, but you know enthusiasm is also three types of enthusiasm.

Again, armor-like enthusiasm

Positive karmic collection of enthusiasm

Helping sentient beings enthusiastically.

So there are three types of enthusiasm too. Armor like enthusiasm is the in the lama chopa we have

87:29 [verse 69]

sem chen re rei chir yan nar mei pei

may nang kel pa gya tsory nay gö kyang

nying jey mi kyo jhang chup chog tsön pay

tsön drü phar chin dzok par jin gyi lop

So even for the sake of a single sentient being, have to remain in the hell realm for hundred eons you should never, never give up. Enthusiastically you should continue. Why? Because by doing this it helps you to become fully enlightened. When you become fully enlightened thereby you can serve more sentient beings effortlessly. That’s why it is the enthusiasm #1.

Enthusiamsm #2 is whatever the profound dharma spiritual must be internalized with the individual, that is enthusiasm #2.

Enthusiasm #3 will be helping sentient beings, whatever the way. So these are the enthusiasms:

Generosity

Morality

Patience

Enthusiasm

All, three, three, three.

So, tomorrow I’m left to with the two last paramitas and that will be the concentration and wisdom. That’s it, concentration and wisdom.

So now I think we should be conclude this session by doing a meditation. That is lama inseparable that of Buddha in yellow color, Buddha Shakymuni looks like in space in front of me. Not only a lion throne, but lotus one and moon and sun cushion. Actual living being, in reality it is all the lamas, root master, all lamas, yiddams, buddhas, bodhisaatavahs, dharmapalas, dakas, dakinis, all combined together. Then goes:

90:52

kem ney kun du la ma lah wei lah

tor wah doh chu zheng lah sol wa deb

The collection of all refuge buddha, vajradharma with my profound supplication I request to develop bodhimind within me. That also, so the bodhimind that influenced by seeing love, compassion, and seeing the faults of self cherishing. Self cherishing is the sources of all our suffering. Cherishing others are the sources of all joy and sources of all infinite excellence.

Up to now, from the limitless of the beginning or why I and my mother sentient beings are constantly, continuously having suffering is because of this very demon within me—self cherishing. Today I’ve been able to recognize, I’ve been able to capture the demon within me by hand. So I now recognize the source of suffering and recognize the source of joy. So I therefore must switch the faulty source, what I must eliminate from the bottom of my heart, and cherishing others the sources of all excellence I must welcome within me.

So, thereby I breathe in the suffering, pain, and problems of all living beings. It enters through my right nostril hits at my heart level the self cherishing. I will destroy it completely. By the suffering of others taking in to me I destroyed self cherishing.

I also give all my positive goodness, everything. The physical, mental, emotional dharma all of good ones I give away to all living beings with my breath. Breathing out from left nostril through to their right nostril enters through their mind stream and they all become fully enlightened.

I rejoice my activity. However, this prayer for, my wish has not yet materialized. So the capacity of to be able to materialize remains with the Buddha, so i must obtain the state of the Buddha to fulfill my commitment of serving, liberating all living beings. I also take the both action and praying form of bodhisaatava vow by the verse:

96:40

chi nam wang gey su gey chi

As buddhas of earlier taking the responsibility of liberating others and just like that, I take the commitment of liberating all living beings. Bringing them to total enlightenment through prayer, through action. So I generate bodhimind as life main of my spiritual practice or essence of my spiritual practice.

Just the commitment is not enough, I must indulge myself in these three kinds of generosity, three kinds of morality, three kinds of patience, three kinds of enthusiasm. I must be blessed to be able to do this. Then receiving the lama Buddha Shakymuni’s presence in the form of light and nectar enters through my crown throughout my body, speech, mind, everywhere. It purifies all negativities in general and particularly self cherishing, stinginess, immorality, hatred and anger, laziness—all purified. My body is becoming light nature, clean, clear, radiated. My life, my luck, fortune, all fully developed. Especially the blessings of Buddha, lama Buddha in general and particularly that of bodhimind, called perfection of generosity, perfection of morality, perfection of patience, perfection of enthusiasm has developed me and all living beings.

Duplicate lama dissolves with me and thereby my mind stream has been become the joy nature of lama Buddha Shakymuni’s mind stream. These two mind streams become inseparable. Dedicate all the virtues that we have accumulated for benefiting all living beings.

It’s Kathy’s place now: