So what I was telling before, so due to, yeah, third one is habituation, whichever way our mind trained in the past, so when you are born, trained more egoistic or trained more in the very kind-hearted, very good-hearted, very compassionate, very loving nature, so like that. So also you can see, you can see, now I would like to tell you this. Not only that but in this life, but in this life, before you were so selfish, very selfish, very angry, but through meditation practice, your mind gradually change, more and more tolerant, more patience, more and more good-hearted, life before and life later, total change.

Even us, among the students, it’s happening, not only among the Tibetan meditators, not like that. Even among us students, the Western students, that’s happening, through practice, studying the teachings, especially meditating on lamrim, exercising the mind through that, it’s happening. It’s many, I see there is so many, so many, I see the change, development in the heart.

There are many students able to develop, say, before, there’s no devotion, then afterwards able to develop devotion to Buddha, Dharma, Sangha. And before there’s not that much, the person before they are not kind to others, not that much kind, but later more compassion, become more compassionate, the person become more and more kinder, generous to others. That definitely, that I see, that definitely so many among even the students, that’s happening. I see there is a great progression in the good heart among the students, that I see as year goes, I see that.

So that’s unbelievable contribution to the world peace. Not just this small world, global, not this one. For all lives, so this, so this means, this means your consciousness continue to life to life. So you, this good quality that developed in this life continue from life to life, so that means you are able to bring peace and happiness to numberless sentient beings, stop giving harm to others, from life to life continue this compassion, then even more. So you stop giving harm others, less and less, and more benefiting. So able to bring, not just the world peace, this small world, not just that, but for numberless sentient beings, able to bring peace and happiness. So I think, and ultimate able to bring them, ultimate, not only cause them temporary happiness, not just that, day-to-day life peace and happiness, not just that, but ultimate to bring the total liberation from the whole entire suffering and cause, cessation of all the karma and the defilements. That and then great liberation, full enlightenment, the peerless happiness. So able to bring, so the ultimate, through the development of compassion, by meeting Buddhadharma, by learning Buddha’s teachings, which shows complete path how to develop compassion. Very clear, stage by stage, very clear meditation how to go about, how to develop compassion to numberless living beings, who want happiness, who do not want suffering, but, but devoid of happiness, but continuously suffering. To help them, to liberate them from all the suffering and causes and bring in the peerless happiness, full enlightenment.

So I think this is something, this is something I see in the organization, the students as years go, I mean, came a long way but as the years go, more generous, more kinder, not only devotion, but as one become more devotional, more compassionate nature toward others. Not only more devotion to Buddha, Dharma, Sangha, but at the same time more compassion to others. So I think this, I think this is, I think this is a great thing to really, a great thing to rejoice, I think to, I think so worthwhile.

So this is, so this is what helps, urgent, most urgent, emergency, need is the compassion, without delay even a second. What helps bring peace and happiness in your family, like every child brings peace and happiness to the parents, parents to bring, father and mother bring peace and happiness to the children, to the family round, and you bring peace and happiness in the office, when you go to the office, in the society, in the country, in the whole world, in the whole world.

As there happened historically, one person who had influence, power, but lack of good heart, lack of good heart, practice of good heart, just one person but who had influence but lack of good heart, has power, power and influence and intelligence but lack of good heart. So the intelligence used, like His Holiness often says that intelligence used, misused, to harm the world, to harm others, to harm others then, that which affects the whole, all over the world that, many parts of, even though it’s very far but many parts of the world they have to close down the hotels, the business, airports, so many people, even very far other countries they lost the jobs in the office, many people lost jobs, they have to, the company could not continue, so like that. So anyway, historically happened in this world many times. So that’s one person who had influence, power but did not practice good heart. So if that person, if that person practiced good heart, compassion, opposite, it can bring so much peace and happiness to many millions, billions of people in this world, like that.

So like example, present living example we can see that His Holiness the Dalai Lama. There are so many people within one and a half hour by seeing, by hearing, not only, by seeing, they get so much peace and happiness, just seeing His Holiness, just the holy face, just by seeing get so much peace and happiness. So much purification of the mind, purifying the defilements, negative karma, and because of His Holiness, because of his realization, realization because of the compassion, all the realization is that because of the compassion toward us sentient beings. So then especially by hearing, by hearing His Holiness’s words, holy words, that you get so much answer in your life, so much peace and happiness and unforgettable in the life. So many millions people who heard, who saw, unforgettable and incredible blessing in this life. So that I am not making it up, people their own, so many people they express this way. I am just repeating what they say.

So anyway, so what I mentioned before, what I mentioned before was, so third reason is that there’s reincarnation is proved from the habituation, from the past, whatever different characteristic of the mind, even one family different children, all these habituation from life before this. So those are mentioned.

Then fourth one is, can remember, others, others can see your past life, can see your future life, others whose mind is developed, whose mind is more clear, developed. And also when your own mind is developed, you can see your past and future, like that.

Because you don’t remember or you don’t see, we cannot use that reason to prove that it doesn’t exist, because we don’t remember all those nine months, your experience, all your experience in the mother’s womb you don’t remember. You cannot say, because you don’t remember, you cannot say you are not in mother’s womb. You are born only from the time when you remember.  “I was born only, I was born only when I remember.” So there are many, you don’t remember first that one, so you can’t say that didn’t happen. So you don’t remember how you came out of the mother’s womb. You don’t remember how you came out of mother’s womb. Most of us we don’t remember.

So then, many things what we did, many things what we did childhood time we don’t remember and we believe what other people, we just believe what other people say. You just believe on what other people say it, that’s all, you don’t remember. So even, sometimes we don’t remember even yesterday things what we did or even today what we did, what food we ate or what we talked, even this morning or something, we don’t remember. So I don’t remember even what I just said before. That doesn’t mean I didn’t mention that. I didn’t say like this, doesn’t mean that.

So anyway, just to finish that part of subject, like that.

So, what I’m saying? So it becomes, so this becomes, say, it becomes first thing in our life, the compassion, practice of compassion is the first thing, more important than food, more important than money, more important than money, more important than job, more important than anything else in the life. Because if there’s compassion then all your wishes, all your happiness will come from that, temporary, ultimate. And then others, then you are able to cause happiness to others and others will receive happiness from you, not only the family member, not only the office, small circle, not only that. Numberless beings, numberless other living beings, they receive happiness from you.

So therefore, I think it’s very important that, I would like to mention that even our normal talk, conversation, in our daily life conversation...we should bring compassion, even in our daily life, just conversation, talking with the people, I think it is so good to bring the word “compassion” again and again. I mean, always try to remember that. It’s so good. So other people, you remember, then other people also it reminds them. It’s very, I think it’s very essential. Then this way, then this way get to practice. Just normal, whatever conversation one is doing but to bring that, I think it’s very important.

So what I was going to mention before, this was I meant to mention at the beginning but maybe now too late.  

So what I was going to mention is that, so those who are very new, first time to listen, however, what I want to say is that, like doing research, to analyze, one listens to the talk and one analyzes if it is beneficial, one finds beneficial then one can apply to one’s own mind, like that. However, not something required to believe, what I say, to analyze and then study, listen and study then find beneficial then one can use that for your peace and happiness and to help others, to bring peace and happiness to others.

However the different religions, that there are things from Christianity, Catholic or Christianity, from Hindu, Muslim, that Buddhist can learn what they say, certain things beneficial for the mind, can take from there. Also Christianity or Hindu, Muslim, can take, also there’s something beneficial in Buddhism, also can take, can learn and can apply to bring peace and happiness to, in one’s own life and to help others.

So however, even the Buddhist, even the philosophy is, that one’s own mind, your own mind is the doer, is the creator, your mind or your karma is the creator of all your happiness and your problems. So as it’s mentioned in the teachings by Buddha that yourself is the guide, yourself is the guide to yourself but also enemy to oneself. So depending, so depending what you do with your, how you use, how you use your mind. If you use your mind in a mistaken way, then mistaken action, result problems, this life and life after this, so then you become the enemy, you become the enemy to yourself because you, because you create the problem, you create the cause of the problem and then that’s how you, yeah, you experience that result suffering, so you, nobody is doing that to you, in reality you are giving problem to yourself.

The other way, if you use your mind to think positive way, correct way or positive way, correct way, positive way, which only brings happiness, peace to yourself, which only brings peace and happiness to others. So if you think that way then you are the guide to yourself. You are the guide of your, you are the guide, you are the liberator, you are the guide, you liberate yourself from the problems. You didn’t create the cause of, you didn’t create the cause of problem, you created the cause of happiness. So you become the guide, to yourself, guiding to happiness: happiness of this life, happiness of future life, happiness of, the ultimate happiness, liberation from whole entire suffering and causes and peerless happiness, full enlightenment. You become guide like that.

So for example, sometimes it happens, sometimes it happens, that person did, that person did something, that person got angry to you or person said, person scolded to you or something. Then there’s a moment there, there’s a moment there [snaps fingers], “I should get angry to him or not?” So you, so you kept on thinking, you kept, oh, this, you kept on following, Oh, that’s bad! That’s bad what the person think, the way they think of me, saying, bad, that harm, this person is bad. So when you follow that mind, that label, putting that label [Rinpoche snaps fingers] “bad,” “harm,” then you get angry. Then you get angry, the next minute you get angry.  That’s the result by putting negative label, “This is bad,” “This is harm,” “This is bad,” then get angry.

But then you think, Oh this doesn’t matter, it doesn’t matter. It’s okay, doesn’t matter. So even without the meditation, without lamrim meditation, this and that, all the outlines, nothing, just, Oh, this doesn’t matter, look at it. So, you don’t get angry. So sometimes the moment you have choice, whether to get angry or to not get angry, or, so depending, depending, I think depending what you do with your mind. So it is very clear that, so it is very clear, it’s in your hand, it’s in your hand. It’s up to what you do with your mind.

Here, it’s like TV channel or the key, key for happiness, key to block the happiness, open the problem, key to open the happiness is your mind, how you think, depend on that, how you think. So, every moment, every moment, maybe due to the culture, I think, a little bit to do with the culture, a little bit to do with the culture, I think. I think.

Of course as I mentioned at the very beginning, everybody wishing happiness, that they have. It really of course there but I never, I mean, I think, well, this is, I want to mention according to my experience, I mean, I never heard, I never heard like in Nepal, Tibet, never heard that, of course, sometimes people, sometimes people they, due to health problems, due to spirit harm, things like that, they, suddenly, this mental state was not there before, but now somehow changed and something, unhappiness, just, this, I mean, something very rare, to hear that, but not very common to say, not very common that you meet many people, “Oh, I’m not happy.” Not very common to meet, the, I don’t know how to say, as it become, become a topic, the main topic, my happiness, I mean, it’s just relating to my own experiences, I don’t hear that, like Solu Khumbu or the Tibetan people or, so much, so much expressing “my happiness.” This is something, first thing, I think  maybe a little bit to do with the culture, I’m not sure.

So anyway, what was I going to say, I think I forgot now,  completely gone.  Yeah, anyway, so anyway, it doesn’t matter now.  So what I was going to say….

That’s right, yeah. You are the creator, your mind is the, I am talking about the Buddhist philosophy, and I am talking about the reality, how in the daily life, just how you, with one way of thinking you, for example, if your mind put negative label “This is harm,” “This person is bad,” you do that again and again, it’s like pumping, like pumping the rubber, the car tire, not tire, pumping, huh? Tire? Like pumping the tire, get blown up more and more. So you are pumping like that, pumping to yourself, “Bad, bad, bad.” Like pumping. Then, of course, anger rises, next thing anger rises, [snaps fingers] thought to hurt, harm.

But the other one, even without meditation, just, “Doesn’t matter,” you ignore, “Doesn’t matter.” You watch your mind, you are aware, you are watching your mind, what your mind is going to do. You are watching your mind. So there’s more freedom that time. So whether to practice patience or angry. So anyway, even just ignoring, “Doesn’t matter,” let go, then you don’t get angry.

Anyway, what I was saying is that even in the normal life, you can see totally, your happiness and problems totally dependent on what you do with your mind each moment. Each moment happiness, each moment happiness, each moment problem, is totally to do with each moment’s way of thinking, what you think positive way, what you think negative way. So that’s why Buddhism, so that’s why in Buddhism emphasize very much mindfulness. Mindfulness. If you don’t practice mindfulness then you can’t protect your mind. Then you let, because our mind has been habituated with self-cherishing thought, ignorance, anger, attachment, not only from this morning, not only from birth time, from beginningless rebirth, as I mentioned before.

Of course, if you don’t watch the mind, as I often used to say, that mind it should be, you are like father, mother, the mind is like baby, so you take responsibility, you take responsibility, your mind, the baby. So what parents have to, either parents don’t have time, they hire other people to watch the baby. That, if the baby is not watched, within five minutes, by my just watching the, I don’t remember my own time, but I should but,  when I was baby, how if there is no somebody watching I will fall from the steps, or eat, put knives or wrong things in the mouth and damage, kill oneself. So anyway, by watching other children, babies, by watching, if there is no somebody watching within five minutes baby is in danger. Real clearly, it’s in danger, life is in danger. So anyway, so like that. Exactly same our mind, if you don’t constantly watch, guard, protect.

Here, since I brought up this issue, I would like to mention this. If one follows this self-cherishing thought, you follow the self-cherishing thought, thinking this is me, this is how I am, this is how I, like this is your, the self-cherishing thought is like your identification, your identity, your identity is self-cherishing though. This is what I, this is what I am. And then, once you follow the self-cherishing thought, then all these, anger, pride, jealous mind, all these stuff, all these negative emotional stuff arise, rise.

When you think of, when you are opposite, when you let go I, cherish somebody, cherish others, these negative emotional thoughts do not rise. Jealous mind, pride, say, these negative emotional thoughts do not rise. That’s very clear. Do not rise. Anger does not rise, to those whom you cherish, do not rise.

For example, Mao Zedong, that destroyed all the, unbelievable number of monasteries, all those, so many, the monasteries, all those, so many monks and lamas they died in prison or killed or, so many, I mean, so much destruction happened in Tibet but, all this, so if you look at it, if you think ordinary way, I mean, ordinary way, if think this, if you label this “enemy,” like that, then you get angry. So now the bodhisattvas, and the many meditators or many great lamas, then including, no question about His Holiness himself, feeling so much compassion, unbelievable, more the negative karma, heavy negative karma, collected, unbelievable compassion rises to him.

I heard one, one ex-Gaden Tripa during a debate and he talked about Mao Zedong, when he talked about Mao Zedong, he crying, because so much, because he has realization of bodhicitta, realization of bodhicitta so can’t stand that Mao Zedong’s the heavy negative karma, can’t stand. And all the result sufferings of that, so heavy, unbelievable, unbelievable heavy. So every single of those negative karma can’t imagine. So this ex-abbot, sorry, that time I don’t think, I don’t know if he was Gaden Tripa at that time but, so he was in debate in Sarnath, there was a debate, so some, just came out Mao Zedong, and then when he heard that, he cried. So can’t stand. It’s like the mother, mother her beloved child sick, drowned, fell in the fire, how the mother feels, like that. How the mother, mother, her beloved child, when he or she is sick, drowned, killed, just like that. Just like that. So close, so you feel in your heart that person, feel in your heart. So like that, most, something most, how the mother feel her beloved, most precious, most precious one, like her heart.

Anyway, so exactly like that, so here the bodhisattva, these great meditators or the lamas, they feel like that. So that’s why this, this from the monastery Ganden Jangtse, so he was crying when he think of Mao Zedong.

So here, so here, you cherish, you don’t get angry even though what the person did incredible destruction. So you can see here.

Similar, in the view of mind which is patience, you see this enemy, don’t see enemy, most kind, most precious one in your life. Yourself always follow delusion, self-cherishing thought. This person, this person is helping me, together to destroy self-cherishing thought, anger, the delusions. Helping me together to destroy my only enemy, the delusion, say, from where the suffering comes, who gives all the suffering, so this person is helping me together to destroy. So this is most precious, most kind one. So you feel from bottom of, from deep, bottom, bottom of your heart. So in the view of patience, you see like that. Your positive mind, good heart, sees the person this way. This is this the view of, how you feel, very close to your heart.

With the self-cherishing thought, very distant, then no question about anger, you can tell, object to harm, to destroy.

So anyway, what I was saying, so like that. So Buddhist philosophy, like that. You are the liberator, you are the enemy to yourself. So however, do not believe the outside the creator.

However, God,  if one is believing in God, then God must have, God cannot be just like space, so God must have compassion. I am sure the God wants everybody to be happy. I am sure the God wants, wish everybody to have happiness. I am sure the God does not want, don’t want anyone to suffer, must have compassion, love. In that case, God must have, God must, say, want everybody happy, to have happiness and to wish, loving kindness, wishing others all to have happiness, having compassion, others to be free from suffering. So if that is the case, if that is the case, if that is what God is, that wishes you have happiness, does not wish you problems, suffering, so then will be same to others. So therefore, when we offer service with compassion and loving kindness, free others, whether it’s animal or whether human beings, free from suffering, problems, cause happiness, whether it is animal or whether it is human being, when we do that, when we do that, that become the best offering, worship, to God, because God is in that nature. Then this is the best worship to God, animal, human beings, whoever, to cause happiness, to free from problems with loving kindness, compassionate thought. What makes God most happy.

So anyway, I thought just, this is side talk, just side of talk, from talking compassion, side of talk, so just to mention that.

So the next, the oral transmission. So here we do the meditation practice, going for refuge and generating bodhicitta, and then by visualizing Guru Shakyamuni Buddha in front of oneself, that is embodiment of all the Guru, Buddha, Dharma, Sangha. So or either you visualize elaborate refuge merit field or like His Holiness says that think of all the ten-direction the Buddha, Dharma, Sangha. Even there is no specific visualization, and then go for refuge, going for refuge and generating bodhicitta.

Then with the seven-limb practice, going to do the, collect extensive merit and purify the defilements and to increase the merits, by rejoicing, by doing the practice of dedication.

Then the request to Buddha, today we just do the short one, Praise to Buddha, what I do the longer version, Praise to Buddha, before the oral transmission. So remember the quality of Buddha and the kindness of Buddha. Then short mandala offering to Buddha, before the teaching.

So reflect the, going for refuge to absolute Buddha, the dharmakaya, whose holy mind is totally free from the defilements, gross and subtle, even the subtle negative imprints, the subtle defilements, that transcendental wisdom, and the ultimate nature of that, svabhavakaya of the, holy body of the very nature. So, dharmakaya, then the conventional nature of the Buddha, conventional Buddha, the sambhogakaya. Going for refuge to both.

Then we go for refuge to the ultimate Dharma, the absolute Dharma, the cessation of all the suffering, cessation of the defilements, cessation of the suffering and cause, and the true path, wisdom directly perceiving emptiness. And the conventional Dharma, the three baskets teachings, which reveals those path, so taking refuge to both.

Then taking refuge to ultimate Sangha, who is attainer of, who has achieved the cessation of the defilements, cessation of the, who has achieved the great liberation, cessation of the different subtle defilements and then who has achieved the nirvana of the lesser vehicle path, the cessation of the disturbing-thought obscuration and the, the suffering of the disturbing-thought obscuration, and the karma. And the, true path. The Sangha, the attainer of those absolute, the ultimate Dharma, that’s absolute Sangha. And the conventional Sangha, four fully ordained nuns or monks living in pure vow, so going for refuge to them.

That these aggregates that one has now, contaminated, which is the contaminated seed of disturbing thoughts. And which becomes the foundation of future life sufferings, which causes future life, future samsara, which causes, which becomes the foundation for that, future samsara, the suffering of future life samsara, all this. Which receives the future life samsara, these aggregates. So this, which is only in nature of suffering, this experiences suffering of pain and not only that, suffering of temporary, samsaric pleasure which is only in nature of suffering, that if you analyze, if you analyze, if you don’t analyze, in the view of our hallucinated mind, pleasure. But if you analyze the nature of that pleasure, you discover, with wisdom, you see only suffering. If you analyze, if you meditate nature of that, you discover, you see only suffering. No, no happiness at all. There is no real happiness at all. In that view, the mind labeled on that feeling, which is only nature of suffering, “pleasure” and appeared as pleasure and attached to that and the attachment become cause to reincarnate again, that ties oneself to samsara again.

So then, these aggregates itself is the pervasive compounding suffering. These aggregates, because, as His Holiness often says, under the control of karma and delusion, so this is one meaning of pervasive suffering. And because of that, this whole body and mind is in nature of suffering, because of being under the control of karma and delusion. So even from that sense can be second meaning, pervasive suffering. And third, these aggregates is contaminated seed of delusion which is nature of imprint, so it compounds the suffering of the body and suffering of the mind – the loneliness, depression, all these, all the negative emotional thoughts. So like this. Then not only that, because this seed of delusion, these aggregates is contaminated seed of delusion, so it compounds also future suffering, future samsaric suffering. So like that. So this, being contaminated seed of delusion, then compounds this life suffering, compounds future life suffering, so that.

So this is, these aggregates that we have is pervasive compounding suffering, it’s the foundation for the two other suffering, suffering of change and suffering of pain. So the oceans of samsaric suffering, how much there is, the whole world, individual being’s problem, the whole world problem, however, it all comes in these three types of sufferings.

So as long as you are not free from this samsara, continuity of these aggregates, continuity of these aggregates caused by karma and delusion, contaminated seed of disturbing thoughts, so continuity of this, circling to the next, then that samsara, the continuity of that suffering aggregates, continue to next. So that’s why, so this, continuity of these suffering aggregates then is called “cyclic existence,” “circling one,” so like that. Or Kyabje Denma Lochö Rinpoche, continuity of the birth, continuity of the rebirth of these aggregates is samsara, so like that.

Or Lama Tsongkhapa explained in the Lamrim Chenmo, the part of the continuity of these contaminated aggregates, receiving future samsara. In Tibetan called [Tibetan], which leaves out the meditator who has actualized the fourth path, the path of meditation, whose aggregates does not continue, which takes out that, whose aggregates continuity doesn’t go to next life.

So however, so renunciation to your own samsara, which is only nature of suffering. Then look at the others, the six realm sentient beings, so there are numberless of them are suffering, being in samsara. Suffering, experiencing the suffering of pain and experiencing the suffering of change, all these temporary samsaric pleasures and pervasive compounding suffering. So then with that compassion to free them from all the suffering of pain and suffering of change and pervasive compounding suffering. Compassion to free them from all those sufferings. Then yourself and all sentient beings go for refuge to the Buddha, Dharma, Sangha, with whole heart, with whole heart go for refuge. No other to hope, rely upon, except Buddha, Dharma, Sangha.

So this mental factor, the Mahayana way of taking refuge, mind qualified with the three causes, and then the renunciation to one’s own samsara, with that useful fear to one’s own samsara. So here we generate, fear because you are not liberated from samsara. So when you realize how that is only nature of suffering, the fear comes. But then by practicing Dharma, by actualizing the path to liberation, then you use the fear to, here, you use the fear like medicine, like the operation or something, operation or something, there is pain, all this, when the snake bites, something like that, then they cut, so there’s pain of that but then that of course, by doing that then you have long life, protected, free from the danger of death. So similar, so the fear rises but because of the fear then you practice, engage in the path, then you remove cause of the suffering. The cause of suffering, the cycle rebirth, the cycle of death and rebirth and all the sufferings between, the death and old age and all other problems, relationship problems and so forth, all that, so you are able to remove the cause of suffering, the delusion and karma. Then you are liberated from the, all the result sufferings, including the fear, including the fear. So then that’s how you use the fear to overcome all the fear, to get liberated, to be free forever from the fear of suffering of samsara, so like that, to achieve liberation.

Then also, to generate compassion to others, then that which persuades you to actualize the path and cease even the subtle defilements and achieve enlightenment and able to enlighten, then to be able to enlighten, to liberate numberless sentient beings from the oceans of samsaric suffering and bring them in full enlightenment. So this is renunciation of samsara, the fear of one’s own samsara and then the wish to be free from that. The compassion toward other sentient beings, that they are suffering in samsara, then faith to Buddha, Dharma, Sangha, with these three causes, then the mental factor, totally relying upon Buddha, Dharma, Sangha, that is the refuge, the Mahayana refuge.

So after that, and due to all the three-time merits collected by me, all the merits collected in the past, present, future, by oneself, all the merits collected in the past, present, future, by all sentient beings, so you put together all the merits then, so it becomes so powerful. So even your merit is very small, by putting together with all the sentient beings’, with all their merits, merits collected by others, then it becomes very powerful. There are numberless, other sentient beings are numberless so by putting together becomes very powerful.

So even money what you put is one dollar but if there, but one million people’s money, so you put together with all their money, so become one million dollar. One million people, each one put one dollar, so  so among the million people, you’re one person part of that, you put one dollar then it become one million dollar. Then you can do project, you can do one million dollar project like that. So can do very big projects, so like that.

Here same, putting together one’s own merit, others’ merit, all others’ merits, sentient beings, buddhas, bodhisattvas, their merit, and dedicate. Due to all the collections of this, collections of merit of wisdom, merit of virtue, or you can say merits of method, so may I be able to achieve enlightenment in order to benefit for all the transmigratory beings. Here in the Tibetan language da gi jin tsog gyi pe tsog nam gyi, having made charity and so forth. Charity, morality, patience, whatever, so forth, and the collections of merits of wisdom, merits of virtue, may I achieve enlightenment in order to benefit for all the transmigratory beings.

da gi jin tsog gyi pe tsog nam gyi/ dro la pen chir sang gye drub par shog.  In the mind we think while we’re reciting this, due to collections of all these merits, collected in the past, present, future by oneself and by others, in order to benefit the transmigratory beings, dro la pen chir, so that time we think, say  the lower realm beings, hell beings, hungry ghost, animals, to bring in the body of the happy, in the higher realm, the body of the happy transmigratory being, to cause them to receive.

And those devas, human beings, who are devoid of ultimate happiness, to bring in the liberation, the ultimate happiness, liberation from the whole entire suffering and causes. And even those who achieved the sorrowless state of lesser vehicle, then to bring them, to, even them, who are devoid of the great liberation, then to bring them in the full enlightenment, the peerless happiness.

However, ultimate, to, the numberless hell beings, hungry ghosts, animals, human beings, suras, asuras, everyone to bring in full enlightenment. So, In order to benefit for all the transmigratory being, so in the mind, however, that is the greatest benefit, to bring them in full enlightenment. So in the mind think that.

And for that purpose then I must achieve full enlightenment. So make strong determination. So generate bodhicitta.

Then making prayer, "May I achieve…" After strong dedication, after dedication, determination is done, I will achieve, I am going to achieve. Then make prayer, “May I achieve full enlightenment for the benefit of sentient beings.”

So we are going to do that, before that, to begin.

[Rinpoche and the group chant Refuge and Bodhicitta twice.]

I left out the meaning of dro la. So, being under the control, sentient beings who are under the control of, completely under the control of karma and delusion, then without any freedom, themselves no choice, themselves without any freedom, reincarnate in the human realm then experience all the problems, the eight types of sufferings, suffering rebirth, suffering of old age, sicknesses, suffering of death and then all the, all other sufferings, unable to find object of desire, so much suffering. After one found, couldn’t get satisfaction, so much suffering. Then fear, worry of separation, so many, so the suffering of aggregates, then all the problems, you can see in the world, besides your own problems, look at the world, like that.

Then by reincarnating in deva realm, they experience all those sufferings. How much sense pleasures they have it’s all are suffering nature. There’s no real happiness there at all, at all. So then, depending on which deva realm, then suffering of, say, there’s pain and suffering of change except the formless realm, the four levels of the, the firm, the one-pointed, the firm contemplation. So except the fourth and the four levels of formless realm—limitless space, consciousness, nothingness and the tip of the samsara, that doesn’t have suffering of change. So form realm doesn’t have suffering of pain. So desire realm devas they have suffering of, there’s all three types of suffering.

So however, so being under the control of karma and delusion then reincarnate in the hell realm, experience all those heaviest sufferings. Then same, hungry ghosts, animals, the thousands of, hundreds, thousands of years of hunger and thirst in ?that realm. Then all those unbearable sufferings of the animal realm, being extremely fool, being eaten by another one, so all those torture and so forth. So dro la, transmigratory being.

So you remember the cause of the suffering, being under the control of karma and delusion, then result what they experience, by reincarnating each realm. So one after another like this. So when you think of dro la, when you think of dro, the meaning of dro, then no choice, compassion has to rise to them. When you think of the meaning of dro, that sentient beings themselves have no freedom, no choice at all.

Another meaning of dro, another meaning of dro is that, since their life is in such a nature, since they are born, since they are born, non-stop, non-stop, even a minute, second, continuously going toward death, continuously going toward death, so that’s another meaning of dro. Here, I think, here it’s not migrating, but “going,” continuously, after birth continuously running, going toward the death, their nature of life like that.

So however, so very important when we recite dro la, dro, the meaning of that, then that makes to rise compassion and to do something to help them, that yourself this life to do, this life, to do something for them, to liberate them from the oceans of samsaric suffering, to bring them to enlightenment.

So the last one.

[Rinpoche and the group chant Refuge and Bodhicitta.]

Right this minute, right this minute we collected far more greater merit, thought generating to achieve enlightenment for sentient beings, put the palms together, just by this we collected far more greater merit than universe filled, equaling the number of water atoms of the Pacific Ocean filled up with seven different jewels, seven types of precious jewels, that many universe filled up the seven type of jewels—gold, diamond, silver, so forth, and then offer buddhas, offer buddhas, I don’t remember whether eons equaling to the, that many, the water atoms of the Pacific Ocean.

In the text it says River Ganga, sand grains of River Ganga, from the Ten Bhumi Sutra. But this is not just ordinary sand and Ganga is not the Ganga in India. This is the Pacific Ocean, it is explained in many texts. So water atom, something much, much more finer, of the Pacific Ocean. So universe that many, universe that many times filled with all these jewels, seven different precious jewels, offered to the buddhas, so I don’t remember how many eons, maybe equaling the number of sand, eons, the number of that many atoms. But I don’t remember now…. However, then, that itself is unbelievable, unbelievable, can’t imagine how much merit you collect, but then if you compare to the bodhi-, simply generating a thought to achieve enlightenment for sentient beings, you put two palms together, here you collect far more greater merit than all those offerings. So all those, when you compare to this, then all those merits collected by having made that many universe filled with water atoms, equaling the number of the water atoms of the Pacific Ocean, to the buddhas, all those merits becomes smaller. So we just now, we collected like that, unconceivable, limitless skies of merit we have collected right now. And cause to achieve enlightenment, that many cause, all those, that much merit, to achieve, which causes to achieve enlightenment, we collected.

So now here, now the next, meditate, I, action, attaining enlightenment, for whom? Sentient beings, or the action seeking, what you seek the attainment, the enlightenment, sentient beings for whom we seek enlightenment, all this…. So I say one more. I, what is I is what is merely imputed by the mind. So therefore, it exists but does not exist from its own side, it’s empty. Action of seeking enlightenment, action merely imputed by mind, so it doesn’t exist. It exists but doesn’t exist from its own side, totally empty. That which is sought or the, what is to be attained, the enlightenment, is also merely imputed by the mind, so it exists but it doesn’t exist from its own side, enlightenment is also totally empty.

For whom one seeks enlightenment, sentient beings, also merely imputed by mind, exist but do not exist from their own side, that they are totally empty.

So with this meditation, refuge bodhicitta, so here the lamrim meditation, the heart of the 84,000 teachings of the Buddha, the lamrim, the heart of lamrim, the three principal aspects of the path to enlightenment, the meditation is done within this taking refuge and generating bodhicitta, so combined with the emptiness at the end.