So here we are talking why there is need of Dharma in our daily life, without question of liberation, enlightenment or happiness of future life - without talking about those things, how Dharma is great protection in our life.

So now to end the talk. Dromtonpa, the translator of Lama Atisha, who is also manifestation of Chenrezig, asked Lama Atisha what the result would be of the action done with the attachment clinging to this life. What result would be of the action done, with the motivation, possessed by the motivation attachment seeking this life happiness. Lama Atisha answered that result would be rebirtHis Holiness ll, hungry ghost, animal. The actions done unstained by the motivation attachment seeking happiness this life, the result would be deva, human rebirth, the higher rebirth, the body of the happy transmigrating being. Lama Atisha answered like that.

The first explanation the activities done stained by attachment clinging, grasping, seeking the happiness of this life, result would be hell, hungry ghost or animal. That means those actions, eating, walking, sitting, sleeping, even the action listening Dharma, meditating, reflecting - even those actions, making prayers, reciting prayers, but motivation for doing this is stained by the attachment, not Dharma but stained by attachment clinging to this life, which is pure non-virtue, pure non-virtuous thought. That’s why all those actions even including listening to Dharma, reflecting, meditation, reciting prayers become non-virtue, doesn’t become virtue, doesn’t become Dharma, becomes non-virtue, worldly dharma, didn’t become holy Dharma, became worldly Dharma. That’s why the result, as Lama Atisha explained, the result of hell, animal like that. But of course, as I explained before, without talking of the difficulties or problems that arise even in this life, that’s just talking about the result that you experience in the next lives.

The other one, actions done, eating, walking, sitting, sleeping, doing job, whatever it is, of course including doing reflection, meditation, doing prayers, all of them, done with the unstained motivation, unstained by the happiness clinging to this life, all those become Dharma, become virtue. That’s why the result becomes happiness. Lama Atisha explained the body of the happy transmigrator, not suffering transmigrator but the body of the happy transmigratory being, higher rebirth. So the result is happiness.

Then why the action become non-virtue is because the motivation is non-virtue. If the motivation is worldly concern then the action, even including reciting, listening, reflecting, meditation, saying prayers – all become worldly activity. They didn’t become Dharma, like Dharma but not Dharma. So listening, reflecting, doing meditation, prayers so forth, done with the motivation, attachment clinging to this life happiness, they didn’t become Dharma, they become like Dharma, appears like spiritual activities but not Dharma. Then that person also is not real Dharma practitioner but like Dharma practitioner. So there’s big difference – like Dharma practitioner and then actual Dharma practitioner, there’s a difference between like sky and earth.

Something which is like ice-cream but is not ice-cream, is uneatible. Ice-cream is eatable but something which is like ice-cream is uneatable. One time someone gave me ice-cream but made of plastic or something, melting down, cream melting down, melting. Somebody gave me, I don’t remember who gave. Anyway, so I used after lunch. Ueli, who is director of Mongolia projects, centre and projects, this is one or two years ago, he came after lunch so I offered him that with a spoon. So he really believed that it was real ice-cream, it was so well-made, he put the spoon on the side of the ice-cream like this but of course it’s not ice-cream so the spoon doesn’t go through. But it was so well-made, the cream melting out like that. Anyway that is like ice-cream but is not ice-cream. Like mo-mo but not really mo-mo. The person whose activities, even studying Dharma, listening, reflecting, meditation, doing retreat or whatever, teaching Dharma, whatever it is, all these various, so if it’s done with the motivation only seeking happiness of this life then all this did not become Dharma. Appears like Dharma but does not become Dharma. So the person also is like Dharma practitioner but not Dharma practitioner.

The conclusion is that any activities we do in daily life, doing business, doing job, eating, walking, sitting, sleeping, whatever, including listening, reflecting, meditation, reciting prayers or studying Dharma, whatever, all this done with attachment clinging to this life happiness, that is non-virtuous thought so all the actions done with this become non-virtue, worldly Dharma because it is done with worldly concern, so like that. So the result is like Lama Atisha explained. Except as Lama Atisha explained in Lam-Rim Chen-mo, except for some exceptional ones due to, depending on the power of the holy object. So that means like circumambulation or prostrations, making offerings, things like that, even to statues, scriptures of buddha, to those. Even the motivation is non-virtue but due to the power of the holy object so these activities become virtue, become cause of enlightenment. Even if it is not pure Dharma because the motivation is non-virtue. Otherwise all the activities done with a motivation opposite to bodhicitta, right view, then renunciation, all become the cause of samsara, cause of the all-rising cyclic existence. All those things that are done with pure motivation, pure because unstained by the attachment clinging to this life, so that motivation is holy Dharma, pure Dharma and those actions become holy Dharma.

It is extremely essential, the very first, the very first thing to know in life is what is Dharma and what is not Dharma. The very first thing from where all the happiness comes, from Dharma, not from the non-virtue, worldly attitude. From non-virtue only suffering comes, from virtue only happiness comes; from virtue, Dharma, only happiness comes. Happiness has to come from only virtue, that is only Dharma. So what makes in our daily life our activities Dharma or not Dharma is defined by motivation, usually, except those actions done with, depending on the power of the holy object. Except those things. Whatever, eating, walking, sitting, sleeping, doing job, whatever activity, doing business and so forth, whatever activity you do, if it is done with bodhicitta motivation to achieve enlightenment for all sentient beings it becomes cause to achieve enlightenment. If it’s done with the renunciation of samsara, how samsara is only in the nature of suffering, having aversion to that, then thought of seeking liberation, the cessation of that, then any of these activities done with that thought then become cause to achieve liberation, including listening, reflecting, meditation practice, reciting prayer or whatever. Then if these activities are done with the motivation to achieve happiness future lives then, one’s own happiness, not this life but happiness of future lives, then they still become Dharma because that motivation is Dharma, because seeking happiness of future life is the attachment seeking happiness future life but it is not attachment seeking happiness of this life, therefore that motivation becomes, that is pure Dharma. Pure motivation, pure Dharma, pure in the sense unstained by attachment clinging to this life. As I mentioned already, all the rest, all those activities done with only with attachment seeking happiness of this life do not become Dharma, as I mentioned before. By understanding this point, then you know Dharma doesn’t mean only praying, only worshipping to the holy objects. Not only that. Can become Dharma even sleeping, even eating, walking, driving car, doing business, all this can become Dharma, so forth, all these activities.

From this then you know that you have incredible freedom in life, that you can practise, that all your actions can become Dharma. All your actions become cause of happiness, all the coming future lives happiness. All your actions can become cause of liberation and all your actions can become cause of enlightenment, whatever you do. This way your busy life, whatever you do, everything can become Dharma, cause of happiness.

So this is in case here who hasn’t studied lam-rim, who haven’t much lam-rim, who doesn’t think much lam-rim, this is just to give emphasis, introduction or emphasis, what it means practising Dharma, the most important thing to know, first thing to know in the life before we begin the practice. From that we know, by knowing that, by having that education, by transforming our mind and actions into Dharma you don’t waste your life. You never waste your life; you always make your life meaningful, productive. Other-wise one can waste the whole life. Reality, looking like practising Dharma but not practising Dharma. Looking like practising Dharma then you believe really practising Dharma so you cheat the whole life, the whole life becomes empty. Meaningless. There’s a great danger.

So now after explaining the definition of Dharma then we can tell how the last year of life, how much became Dharma, whether everything became Dharma or not, how many became Dharma or not, whether any actions became Dharma or not. By examining we can discover, we can tell. Then also from birth-time since we met the Dharma, from birth-time how many activities became Dharma, how many activities became non-virtue, cause of suffering. Then same from beginningless rebirth can examine.

So rejoice if anything became Dharma. If anything, one found out how much life spent wasted actions that did not become Dharma, then by discovering that one regrets and then to change one’s mind for this new year, for this coming year. Then to make project or plan that this new year, very strong determination that everyday life, as much as possible the motivation to become Dharma, and then all the actions, whatever one does become Dharma. To make one’s own life meaningful, as much as possible motivation, actions become cause of happiness, as I mentioned before.

Then most important to live life with compassion for others. Not only when you do sessions, meditation, chant prayers or whatever, not only that time generate bodhicitta motivation, compassion for others, not only that time but all the rest of the day whatever activity we do, do with compassion, bodhicitta, thought to benefit others, as much as possible. As much as possible always examine one’s own mind, then to keep in virtue, especially, best virtue the compassion to others, bodhicitta, thought to benefit others. This way even other times when busy life everything, as much as possible everything becomes cause of enlightenment, that which is the highest success. Day and night taking the essence everyday, making life meaningful, taking highest essence enlightenment.

Then, if one hasn’t studied lam-rim then must study lam-rim as many as possible, two or three times, as many as possible. After a while, one has studied beginning to end one or two, at least once, then every day some meditation on guru devotion, whatever time one can do, even half an hour or even 20 minutes or 15 minutes or 10 minutes or whatever. But every day whatever the length of time it is every day some on guru devotion, by following the outlines of the guru devotion meditation of lam-rim. Then from perfect human rebirth up to karma, the gradual path of the lower capable being, try to meditate on that by following the outlines. So when you finish karma you come back again and start from perfect human rebirth. Doesn’t mean you have to finish all the meditations in one day but just means to continue. You do that, one month on the perfect human rebirth up to karma. Then next month on the gradual path of the middle capable being, how samsara is suffering, the general suffering, the six types, the four types, the three types, the evolution of samsara, the shortcomings, delusions, all those. Then next one month on bodhicitta, by four outlines. Every day some meditation, doesn’t matter length of time. Then next month one month on emptiness.

Or the other way is one week on perfect human rebirth, next week on the usefulness, next week on the difficulties, next week on death and impermanence, next week lower realm, next week karma. Could be like that, one week on each meditation by following the outline of the lam-rim.

The third way to do is on the basis of every day guru devotion, then until we achieve the realisation of the perfect human rebirth, continue with that, meditate on that however many weeks, months it takes, year. So for each meditation like that.

These are different suggestions how you can do even a short time, but every day. In this way mind is kept in the lam-rim, recharged like battery so totally doesn’t become dead. So then sooner or later experience comes, realisation comes, along with practice of purification and collecting merit and the guru yoga, the guru devotion meditations. Then, whole life living with compassion for others, the thought of benefiting others.

This way our new year, if you live life as much as possible with the thought of benefiting others, with compassion. Then if you can, meditate on lam-rim, so the new year, 2007 right? Not 2008. So 2007 becomes very meaningful, that we are alive, still alive, human being, so it becomes very meaningful, very productive year. Then by the way it becomes cause of the world peace, peace for yourself, peace in the family, peace in the country, in the world. Also, eventually all sentient beings to bring to enlightenment. So that’s the initiation done. Amitabha initiation is finished!

I didn’t realise how long I spoke, so when I listened back I was completely shocked, so long, how long it was. . So I think I can stay in my room and Huang Chun Roo (the translator) can speak . She is familiar for many years so she can speak and I can stay in the room. I stay in the room, sleep, she can speak all night. . I’m proud and happy to have the good karma of having good translator. Some karma created from past life, maybe this early life. Or the past life before this, have some karma to have good translator. Even that depends of having good karma, to have good translator, otherwise very difficult, so many problems.

Not sure what rebirth I will take next life. I hope that she can become translator in next life too. Not sure what rebirth I will take next life but I hope that she can be translator also next life too . Maybe we should fix that agreement in this life, now. To be a good translator you need a lot of merit, it’s not easy, you need a lot of merit to be able to present correctly and effectively that people can understand. You need a lot of merit, otherwise it’s not easy, especially for people to understand easily. I heard translating Dharma in Chinese not easy, not easy. So anyway translators need a lot of merit. It is possible in the past having recited the Bodhisattva Samantabhadra prayer which says: ‘I will reveal Dharma into various languages of sentient beings. I will teach Dharma’. So it could be a result of having recited the King of Prayers where it says like that. It could be a result of those either past or in this early life.

I know the difficulties of perfect translation, even somebody is very expert in debate, in the philosophical explanation, even somebody who studied very well but only comes to that point because person who studied very well can translate very well but when it comes to lam-rim or some thought-transformation or some simple teachings, but the person not familiar then it doesn’t come out because the person has not been familiar with those, didn’t practise or did not become familiar, even those very simple subjects. Doesn’t come out exactly, many mistakes, a simple teaching. These things happen, so not easy the job to translate Dharma, that’s very, very need exact understanding of what the speaker, lama or whoever it is, his way of thinking, way of expressing, need to understand exactly. And good memory, without memory you forget after a few words. As you start translating you forget . That’s my experience, when I translate you see begin a few words and I forget the next part. So you need very good memory, not only understanding but a good memory. Even you have good understanding but bad memory can’t complete or remember. So it needs many qualities.

So I think that very fortunate to have a good translator, very fortunate. Particularly I’m talking about Huang Chun Roo, so has translated for me for many years, since I came the second time in Taiwan. The first time I came I stayed a few days. Talked at the airport, just a little opportunity to talk Dharma. I think I met the Professor George at the airport. That was the only time, then I went back. After my first western sangha attendant Neil he was, after one year then Fritz, then Wanpochen. The group of friend started, invited Neil, before Roger, the western sangha attendant that I had. So he taught at Fritz’s house, he started teaching lam-rim at Fritz’s house. That’s how it started. I think I came maybe after one year to Taiwan, maybe after one year or two I’m not sure. (Student says something.) After three years? So after three years since Neil started teaching at Fritz’s house. So seems I came after three years . So I think then from that time she was the translator. So I think there must be some karma there, without it, otherwise it doesn’t happen, it won’t happen. Has to have karma.

So I would like to say makes it very easy for me and for all the students who come to listen to the talk, makes it very easy to understand. Of course I’m sure the good translators, even the lama or geshes who gave teachings but the translators makes, even the geshes or lamas way of presenting is even not clear or something, then the translator makes it clear. I’ve seen translators like that, the translator makes clear, makes jokes. Geshe or lama didn’t make joke but the translator brings up jokes along with that, while he’s translating.

There was one incarnate lama, we lived together at Buxa under the guidance of our teacher Geshe Rabten Rinpoche from whom I received the very beginning of the philosophy duta, very first teaching on philosophy. We lived together, we played, sometimes we fight . Fight and play you know. Anyway this Rinpoche, his name is Gonsar Rinpoche, very, very high lama. He was translating for one geshe so I went there to Switzerland one family, the mother is psychologist and she is a benefactor of root guru His Holiness Trijang Rinpoche. So one Geshe-la was teaching there, one geshe passed away, maybe reincarnated not sure, Geshe, I don’t remember the name. Anyway he was teaching lam-rim there. It was Geshe Rabten Rinpoche’s, actually that was his place to give teaching but then he was busy so he asked that geshe to take that role, to teach. So Gonsar Rinpoche was the translator so did things that he brings jokes. Geshe-la didn’t make joke but he’d bring up jokes because he knows western people what they like to hear you see. Brings up jokes and makes it clearer than what Geshe-la taught.

However the main thing is to make clear and to benefit for the listeners, the students. So i think it is a great, very precious, having that quality. So I think highly beneficial not only for me but all everybody who listen Dharma. Of course my Dharma talks Mickey Mouse. I think Mickey Mouse, something like that but anyway people can understand clear, so it’s beneficial, kind for everybody, myself and for all the people who are listening, so I want to express that.

To add to what I mentioned before, to make preparation in the mind for all the attainment, attain all the realisations on the path to enlightenment, that is the fundamental lam-rim, the stages of the path to enlightenment and the stages of the tantra, to leave a positive imprint everyday in the mind, to make preparation for all the realisations up to enlightenment, the common path and the particular, uncommon tantra. To recite the prayer that contains the whole path to enlightenment, the lam-rim, the foundation of tantra. Then the other one is from tantra, whichever is your main deity, yidam or mind-seal deity, that you practise every day being one with, day and night being one with so it becomes, so that practice, that path brings you to achieve enlightenment of that deity, to be able to enlighten all sentient beings. So to recite that deity’s prayer containing the whole tantric gradual stages to enlightenment of that deity.

So one is from the foundation of lam-rim, direct meditation of that, the other one is the tantric path, the direct meditation, the prayer that contains the essence of the whole path to enlightenment of one’s own deity, to recite every day. That makes incredible preparation in the mind. Every day plants the seed of the whole path to enlightenment. So from that every day imprint left on the mind from the foundation of lam-rim and then the stages of tantra of one’s own deity, which comes at the end of the sadhana, end of the long version of the sadhana, always is there. So that sooner or later causes to have realisation of the whole path to enlightenment. So that’s one thing every day, is very important.

This Amitabha is long life and also this initiation has two things: long life and also attaining Amitabha Buddha’s pure land, those two things. This initiation I received from His Holiness Chobkye Trijang Rinpoche who is His Holiness Sakya Trizin’s guru, from whom His Holiness Sakya Trizin, head of the Sakya tradition, from whom His Holiness Sakya Trizin received the lam-rim teaching and many hundreds, so many initiations. Then also I think His Holiness took Sakya Lam-dre teachings from His Holiness Chobkye Trijang Rinpoche. I went, I was in California, so from Vajrapani I went to Boston just to receive this initiation from His Holiness Chobkye Trijang Rinpoche in Boston. That time Rinpoche gave this initiation by sitting on a chair. His Holiness received this initiation from His Holiness Dujom Rinpoche who was head of the Nyingma before, in the past then reincarnated again. I heard there are maybe two reincarnations, His Holiness Dujom Rinpoche. So Chobkye Trijang Rinpoche said that when His Holiness Dujom Rinpoche gave the initiation it was done not by sitting on a throne but by sitting on chairs. There was some purpose in doing that. So His Holiness Chobkye Trijang Rinpoche gave the initiation with chocolate long-life pills, long-life pills made from chocolate .

So unfortunately Rinpoche passed away I think maybe already a few weeks ago. Rinpoche was in the meditation state for 14 days. The holy body they was going to bring down from Rinpoche’s retreat place to the Maitreya Buddha temple near the Boudha stupa, Rinpoche’s monastery, going to bring down with all the four traditions lamas doing procession. Then His Holiness Shakya Trizin there to lead all the functions, pujas, cremation, all that. I didn’t make it. His Holiness Chobkye Trijang Rinpoche passed away but I was taking teachings so I didn’t make it for the cremation also this time. But however I requested to the attendants to make a, to write a long, a prayer to return quickly and also build a stupa as quick as possible so offered some donation, 100,000 Nepalese rupees just as donation for that, to build a stupa as quickly as possible so that, my experience is that by completing these things earlier the lama can return back, reincarnate quicker, able to find, able to meet quicker. So that’s a very important thing. So this is from whom I received this initiation, the references of that.

With this initiation there’s a prayer to recite this: “I am prostrating to the Tathagata Saviour Limitless Light Buddha (or Immeasurable Light Buddha,) I prostrate to Amitabha Buddha. Then, I prostrate to Buddha, the Limitless Life, Immeasurable Life Buddha. Om ami deva hri. Om ami deva hri. Or also there’s another way in the great enlightened Pabongka’s teachings – like this, here you recite “ Namo Amitofu,” the Pabongka’s teaching there’s “Namo Amitofu Shri” I think, something like that. But normally also in other traditions the normal one is “Namo ami deva hri.” So whichever way you recite, Namo Amitofu Shri, the very common one and in other tradition there’s the Namo ami deva hri. Anyway after these two names of Buddha then you recite Namo Amitabha Shri.

Then you chant one mala then at end when you finish the mala then ‘May I be born in Amitabha Buddha’s pure land’. So that’s what you do at the end. You don’t need to do that with every one, with every name-mantra, only at the last. So that makes to be reborn as, like eagle flying, like that without any difficulties you go to Amitabha Buddha’s pure land. The purpose to be reborn in Amitabha’s pure land, one thing is that if you reincarnate in Amitabha pure land, then that’s it - finished, finished everything, that’s the end, then you never get reborn in the lower realms. So that is done, you never get reborn in the lower realms. There are some other pure land of Buddhas where even if you reincarnate there still you can get reborn in the lower realms, the six realms. There are other pure lands you see that are not stable, so here that everyone, all the lamas the same, what is accepted or explained is that you never get reborn in the lower realms if you are born in Amitabha pure land. So you make very stable, then causes you to develop the realisations there, of the bodhisattva path, all the realisations, then you can go, as the King of Prayers says, you go to the suffering worlds to liberate others. So making very stable.

Also here it is mentioned that Machig Labdron, the one who spread Chöd practice in Tibet, who is the actual embodiment of the, reincarnation of the Mother Prajnaparamita, the buddha, the Mother Prajnaparamita, who is the actual embodiment of that, Machig Labdron, born in Tibet, upper place of Tibet, Tsang ,who spread the Chöd practice in Tibet. She is the embodiment of this buddha, the great Mother Prajnaparamita. So she advised to her son - she is an enlightened being you see - she advised her son, Gyalwa Dondrup, she gave some dakinis’ secret words, instruction to her son: twenty-one samaya. So there it says to achieve enlightenment quickly, one must pray to be reborn in the pure land, a very pure land, a land of buddha which is very pure. One should make prayer. So however there are many other pure lands of the buddha, but some pure lands are extremely, you need the attainment, realisations, extremely difficult to be reborn there. So even Tushita, Maitreya Buddha’s pure land, Lama Tsongkhapa’s pure land, like you need very pure morality. If you don’t have very pure morality it is very difficult to be reborn there, in those pure lands, such as Tushita, Maitreya’s pure land.

So here Amitabha’s pure land, this is a pure land where ordinary beings who have delusions, who have all the emotional problems, very easy if you pray, very easy to reincarnate in this Amitabha pure land, because in the past, must be Amitabha Buddha’s past, maybe bodhisattva’s time, I think, I’m not sure of the name, wheel-turning king, Spoke of the Rim, might be that one, name have to check. Anyway visualised the pure land, all these qualities, visualised all these unbelievable qualities, then dedicated for ordinary sentient beings very easily to reincarnate there. Dedicated, made so many prayers by visualising the pure land with all these qualities. So that’s how this pure land happened, due to that bodhisattva’s prayer. Then people who created the cause, created so much merit to be reborn there, make prayers, generate the wish, also the karma together, so this pure land happened. Those sentient beings’ karma and that bodhisattva prayer, strong prayer done in the past. Guess that bodhisattva might be Amitabha Buddha before became Buddha, bodhisattva time, might be that. Here the initiation text talks about the means, the quick way to achieve enlightenment.