The negative imprint is much more terrifying than the hell, much more terrifying than hell suffering. The hell suffering you experience, when you experience, then when the karma finishes, then it stops. The negative imprint makes to rise delusion again and again. If you leave negative imprint, then from that then delusion, uncontrollably the delusion arises again and again. So makes, even you remember, even you know the meditation techniques, you can explain so well, you know very well the meditation techniques, the words, but unable to practice when the delusion rises. So uncontrollably, life become so uncontrolled, life controlled by delusion, and then engage in negative karma, so uncontrollably, like that. So therefore this is very, so one needs to think of negative imprint, remember in the daily life when there’s some danger to rise, rising or danger to rise strong delusion, then remember negative imprint. What you ______ to do is, it’s not an easy thing, it’s not a simple thing, it leaves, it’s so harmful if it leaves a negative imprint, plants a seed, so it makes difficult now and in the future, and engage again and again in these heavy negative karmas.

So it is said in the ?Do de gi gyapa, this is a sutra that talks about karma, A Hundred Karmas, the sutra called A Hundred Karmas, so this is very important to remember this. So what happens if we engage in negative karma, if we don’t control the mind and engage in negative karma, so here it says, I’ll read first in Tibetan [Tibetan]. So this is very important to understand, to write down in notebooks, in daily prayer books, that, or your diarrhea, diarrhea book . In the diary books write down. [Tibetan] So each time you collect negative karma then, engage, you’re making habituated, [Tibetan] that makes always habituated in that, in the negative, in nonvirtuous action, nonvirtue. It makes always to be habituated, or in other words, addicted, like a drug, like alcohol, it makes always habituated and it makes [pause], normally ?dipa ?she means make familiar with it, but here it’s, there’s maybe slightly different meaning. It makes got used, means uncontrolled got used, I think it means more uncontrolled got used to that. Maybe put it that way. [Tibetan] So not only now, this is what’s happening now, but [Tibetan] means in the future, future in this life, future life, future in this life, future after this life, again you depend on nonvirtuous activities. [Tibetan] Again you depend on nonvirtuous activities. Then [Tibetan] again in the future of this life, after life, future after this life, again you engage in the same negative karma. Then [Tibetan] you get reborn again and again by following negative karma, like in The Foundation of Good Qualities there it talks about your rebirth followed by negative karma like a body, where the body goes shadow goes, similar. You get reborn again and again by following the nonvirtuous action, so that becomes the cause, creating negative karma, nonvirtue, then you’re reborn because of that, so you get reborn again and again by following negative karma. So because of negative karma.

So then, so this is Buddha’s teaching from this sutra ?Do de gi gyapa, so this makes you, when you’re in the danger to engage, when you’re in the danger in daily life to rise delusion, to engage in negative karma, so it’s very important to remember this. Very important to remember, there’s something on and on, not only in this life but in future lives on and on, it makes yourself so difficult, and continuously engage, continuously reincarnate and engage in those, experience sufferings or particularly the lower realms and the suffering in the human realm. No end, without end. So this is very important, so when you think of this, Buddha’ teaching, this talk, this explanation, the danger what happens if you engage in negative karma, so when you think of this, you don’t want even one second, you don’t want to engage in negative karma even one second. Immediately you want to stop. Immediately you want to drop it, to drop that, to stop that. You don’t want to put yourself in prison, in all the lives, all the future lives, in suffering.

So however, then this, so if one abandon the delusions, if one attempt to abandon the delusions, reduce when there’s danger to about rise or when it’s rising, you ______ then, also then leaving the imprint, leaving the negative imprint back on the mental continuum become less. And then also negative imprint become thinner and thinner and thinner, and the cause, the cause of the delusions.

So now this, so you look at the, so what I’m going to mention here five points here, from Bodhicaryavatara, okay. So, this is the first one, talking about how if you follow the delusion, if you don’t practice Dharma, if you don’t ?rely on the teachings what happens, the delusions become heavier and heavier, so the negative imprint become so heavier and heavier, makes so difficult, now and in the future. So that, starting from that is the first one. Technique, technique to control the mind, to stop engaging in the negative karma.

Now the second one is, you look at the delusion as enemy. Look at the delusion as enemy. So then you generate the power, the courage, the power, the remedy, you generate the remedy, the power, the couragement. So that becomes very important, to look at it enemy is very essential thing. If you look at the attachment as a friend, if you look at anger as a friend, like somebody who, as His Holiness the Dalai Lama says, supporting, like anger is somebody who, behind you supporting, something like that, protect you. Then, so anyway you don’t look at it enemy so the anger, so yeah, like His Holiness says, then appeared like that and then anger, so harm yourself, harm others, destroy. So like that, it’s mentioned there before, in the Eight Verses, and Kadampa Geshe Kharag Gomchung. So the same, here, attachment. So one needs to look at it enemy, that seems the most important thing in the daily life, to look at it enemy. Enemy or like a mental sickness, the suffering of the mind or the mental sicknesses, chronic diseases of the mind. So if you look at it sort of like something to, something to renounce, something to remove, when you think, when you recognize, This is a sickness, then you will do anything, if it’s cancer then you would look for any method to remove, look for any method in the world that can remove the cancer. So similar like that, something terrifying. So if you look at the delusion as enemy, then you see the danger of harm, unbelievable harm what it causes to you. So that way then you see the enemy and then the courage comes to, remedy power, able to, stop following that and then to remove that, then to defeat that or you’re able to eliminate that.

So Shantideva said that, [Tibetan] Even I get burned, so this is how to look at the delusions as enemy and strengthen yourself, make yourself powerful. I remember that this United States, I think maybe some Sangha, I’m not sure who…. So I was telling, I don’t remember who but anyway, whether they’re doing retreat or whether, maybe doing retreat, maybe related to living in the vows, I’m not sure, I don’t remember the whole thing but I was comparing the Iraq war. So there, you see, I mean not just only Iraq but anything like that, those killing other sentient beings, actually those most precious beings from whom you receive all your past, present, future, all the happiness, liberation, enlightenment, everything, so you’re killing all those precious beings from whom you receive all the happiness. So killing the outside enemy is like that. So same he’s saying here, what you’re doing is, so here you’re making war to your delusions, Iraq is like this, but here, not only Iraq but anything like that, killing sentient beings. Now here the meditation, the living in the vows, is making war to your delusion and defeat your enemy which harms you, which harms other sentient beings, from life to life. From life to life you think harms directly, indirectly, all sentient beings. So here you’re making war, destroy, eliminate, defeat them. I don’t know. Maybe that’s related with the retreat, doing retreat or, I think, living in the vows or something like that. So how, I’m saying this is the real, this is how, this is the most important, I don’t remember, most important war. So this champion, winning over delusion is the best champion, that is the best champion. That is the real hero. Other one is the wrong hero because you kill the sentient beings from whom you receive all your past, present, future, all the three-time happiness. So I don’t remember the whole thing. [pause]

So anyway, so here Shantideva says, Even I get burned, even I get killed, like that, even my head is cut, I will never surrender under the delusion. All the time I will never surrender, any time, all the time I will never surrender under the enemy, delusions. So that’s making yourself, giving courage yourself.

Then the next, the outside enemy doesn’t harm you all the time, life to life, it doesn’t harm all the time. But the delusion harms you all the time, in all the lives, now, from beginningless rebirths up to now and harming you now and will continuously harm in the future if you don’t remove, if you don’t eliminate the delusion, inner enemy, delusion. It harms you all the time, in all the lifetimes. So, my enemy, delusion, has no beginning and no end. The other, all the other enemies, they don’t become enemy a long time like this. [Tibetan] The outer enemies, all the outside enemies they don’t harm you in all the lifetimes, they don’t do that. So, they don’t harm like that a long time. So by thinking this, so the outside enemy is nothing, so the delusion is the most harmful, that’s the real enemy. So by thinking this way it courages you to defeat, to do something for delusion, to do something to defeat the delusion, to not allow to arise; if it arises, to eliminate. So that part’s the second.

The third, then, if you take side of the outside enemy, the enemy in the world, if you take yourself the side, party or side of the enemy, then that enemy doesn’t harm you. If you take the side of the enemy, that enemy doesn’t harm you. That enemy helps you. But the delusion, the more you become friend with the delusion, more you become close to delusion, more you become friend to delusion, then the delusion become more and more powerful, more and more dangerous. So here it says that the, [Tibetan] so if you become closer, if you take side of delusion, if you become friend with the delusion then delusion becomes more powerful. If you harmonize with delusion, offer service, help, so what it’s saying [Tibetan], so then your outside enemy, the enemy in the world, then if you harmonize with them, if you help, if you offer service, then it makes [Tibetan] you happy, it makes the other enemy happy, it brings peace, happiness, in both, oneself and others, it brings peace and happiness to everyone. You and surrounding people, like that, so brings peace, happiness, in both, to everyone it brings peace and happiness. But the delusion, [Tibetan] so the enemy, the delusion, more you harmonize, become friend, then it harms, [Tibetan] it harms you again, it harms you and it harms you more and more. More you become friend of delusion, close, then so like that, then it makes you suffer more and more, heavier and heavier.

So there’s example that, in Australia, some years ago, I think here some, I think you might have heard this story. So in Australia, in Sydney, some quite number of years ago, I think, perhaps five or six years ago maybe, anyway, so there was one student held this party and then somebody, ?he was not ?family, whose new car was what do you call? The next neighbor was jealous of the new car so then the next neighbor made [Students: Scratched], scratched, next neighbor came and scratched the car, new car. I think he was unhappy, jealous. So this neighbor who had the new car, whose car was scratched, so didn’t know what to do, so I think he was in this party, so I think talked to…. [Ven. Ailsa: George Farley, Rinpoche.] Talked to George Farley, he was the FPMT board member before. So anyway, so George Farley, somehow, I don’t know how he thought this, but he made up this. He said, If it’s Lama Zopa, then he would give present, he said, he talked back, he told the person. If it’s Lama Zopa then he would give present to the person who scratched the car. So I don’t know how he made up this. [Snaps fingers] In that short time he made up this statement.

So anyway, so then the family whose car was scratched, so trying to think what present to give to the person. So then this family checked what this person likes, so then he likes this ball, [Ven. Ailsa: Golf balls.] golf balls, yeah, he likes these golf balls. So then he found out that this is what he likes. So they bought, probably they bought a few, I think, balls. So went to the house and gave, offered, and then did he smile or what? He smiled? [?Ven. Tsapel: He was very happy.] He smiled? I think that when they gave the, when they brought to the house, gave, I think he didn’t say much. I don’t know whether he smiled or not. Then after, the same day or the next day, however, he came to the house and then he was very happy. He came to the house and then he appreciated very much. So then become, so he was so happy and then the family’s happy, so everything’s happy, both are happy.

So this is exactly according to what Shantideva says, [Tibetan] so if you become harmonized with the outside world enemy, then service, then it makes everybody, it brings peace and happiness to all, [Tibetan] so that’s exact. But the delusions, not like that, totally opposite, more harmful, more you harmonize. So that’s one thing.

That’s the meditation to overcome delusion, to courage yourself…. [sounds of tea being poured], all these having tea? [Rinpoche drinks tea.]

So number fourth to overcome delusions, so destroy the delusion, so the enemy of the world, outside enemy, they harm your material possessions, the harm is just merely the material possessions, your belongings, or your body, your life. So it means, so even he kills you just this, separates the consciousness from this body, that’s it. Nothing more than that, even the person kills. That’s all what, the highest harm what it can do is just that, but the delusions, the harm of the delusions, if you, yeah, if you follow delusion, if you take the side of delusion, then what happens is, the delusion makes continuously to circle, to be reborn in samsara, then unimaginable, it makes to experience the unimaginable oceans of suffering of samsara, makes to experience.

So here it says, by Shantideva, [Tibetan] even the suras, asuras, I guess, all the sentient beings, even they become enemy to you, if all six realm sentient beings even they become enemy to you, they cannot bring you to, they cannot lead you in the hot hell, the lowest, number eighth, the lowest hot hell, the inexhaustible hell realm, the number eighth hot hell, in that fire, in that hell realm fire. Even all sentient beings become, suras, asuras, even all sentient beings, rises, become your enemy they cannot lead you down in hell, in the inexhaustible hell realm, in that realm fire, they cannot make you to ?attain that. But the delusion, but this powerful delusion, enemy, that it destroys, whatever it encounters, even the Mount Meru, it destroys, even those great mountains get destroyed, makes in dust, it destroys in one second. So however, but all the sentient beings even they get angry, even they become enemy to you, but they cannot bring you in the hell realm or in the fire of the eighth hot hell, inexhaustible hell realm. But the delusion, enemy, powerful, that this one, then brings you in the lower realms, hell realm, even those, the inexhaustible hot hell, number eighth, that which suffering is the heaviest among the samsara and in the lower realms, and the longest, one intermediate eon, which duration, so it makes to, brings you there and it makes you experience all these sufferings So then before it mentioned unimaginable suffering, oceans of samsaric suffering makes to experience, so like that.

So, for example, even nobody kills you but you follow delusion then makes to engage in negative karma then makes to, brings in the lower realms, in the hell realms, like that. But if one doesn’t have negative karma collected, then, if you don’t have delusion then even other sentient being kills you, then don’t go to lower realms. And if you don’t have negative karma, even other sentient being kills you, you don’t have cause to be born in the lower realms, negative karma, then even other sentient being kills you, you don’t go to the lower realms. So here you can understand.

So it’s like outside enemy, people think, Oh, how this enemy is so harmful, he did this, one day he did this, one day he insulted me this way and one day he looked at me this way, he didn’t respect me.

There’s a lot of things you can make, a lot of things how this person harmed to me. You can make a lot of stories. So, each one become reason how that person is bad. Each reason becomes how that person is bad. Now here similar, like that here when you use for delusions, the inner enemy, the delusions.

So these are techniques, meditations, how to see the delusion as enemy, so that you get couraged to not follow, you get couraged so that become strong to not follow delusion, to defeat the delusion. So here person who’s living in the vow, that or doing retreat or practicing Dharma, so what you hear all the time, so you need to be strong. You need to be strong; if you’re weak then the delusion overpowers you, then can’t practice Dharma. You cannot achieve liberation, enlightenment, cannot achieve even the happiness of future lives, can’t have even daily peace, day-to-day peace of mind, so cannot help others. So the whole thing is, here all these words that inspiring, Shantideva, to courage yourself, you have to be strong. That’s a very important thing to remember in daily life. You need to make yourself very strong, stronger than delusion so that you can defeat the delusion. So you can give the victory on yourself and give the loss, defeat, to the delusions. So only in that way, so you need to do that so that the delusion leaving, all these heavy negative imprints more and more, then making future lives so difficult, so that doesn’t happen. [pause]

So now, number fifth to be able to defeat the delusion, to make yourself strong, courage yourself. So here, the outer enemy, the world enemy, the outside, the world enemy, even you kick out from the country, from the area, even you kick out, but it will come back later to harm you. But this delusion, once it’s removed, with this delusion, inner enemy, once you have removed, once you removed, once you abandoned, ceased, then it’s impossible to rise again. So it’s like, so here it says, like a seed that is burned, so cannot grow again. So the inner enemy, delusion, once it’s abandoned, once it’s ceased, it’s impossible to rise again, to come back again. So here it gives, so here like this, thinking in different ways like that, so it gives courage, so it gives you courage, inspiration, to abandon delusion. Yeah, like that.

Then later, so gradually you’re able to, without obstacle, delusion, then you’re able to actualize the path, then you’re able to remove even the cause of delusion, the negative imprint, then make it impossible to rise again.

So however, that, so also in these teachings on, another way, before mentioning that, another technique of meditation on the impermanence and death, those teachings. So, there’s some analyses, I think it’s important, that ?Kungtang Rinpoche, one Amdo lama, very high Amdo lama, so I met him in Nepal, in Nepal there was World Fellowship Buddhist conference in Nepal. That time Panchen Rinpoche, His Holiness Panchen Rinpoche, so brought in Nepal by Mainland Chinese government, so Rinpoche was surrounded by many Mainland Chinese government official people there. And Rinpoche stood up and said a few words. Said, “The activities of the Triple Gem be spread in all ten directions.” So then that time I thought, the words are like that but I thought maybe related to His Holiness the Dalai Lama’s activities to be spread all over the world.

So anyway, that time ?Kungtang Rinpoche, this great lama from Amdo, great lama, preserving the Lama Tsongkhapa’s teachings pure, I met there, I met in Nepal. So this, so there’s, so the Theravadins they don’t want the Tibetan lamas be ahead, they wanted moved down. The Nepalese king is coming, welcoming to the Nepalese king, there was some function so that become, didn’t want the Tibetan lamas to be there head, wanted moved down. So then ?Kungtang Rinpoche he didn’t move, he just stayed, he just stayed still. So anyway I just, just memory….

So anyway, so met that time then saw in Tibet in Amdo, the largest monastery in Amdo, the Tashi Kyil, that monastery, where there’s many thousands of monks, thousands of monks, a huge monastery and excellent study. So the second time when I went in Tibet for pilgrimage, so I went to that monastery and saw this ?Kungtang Rinpoche and he said the monastery was burnt by fire, the main temple burnt by fire one time but he said, but the teaching of Buddha is not destroyed, he said. Because twenty years ago there was no monks, nothing, nothing happening, nothing allowed, all were killed and punished, I think, tortured, so twenty years ago there was nothing happening in the monastery. But then what happened, after Mao Zedong died, then next Deng Xaio Peng, then what happened, all these great masters, teachers, so learned, so many, they were able to come back after twenty years. Nothing happened, still monk, those great masters, great scholars were able to come back to the monastery and able to educate the young monks. So he said there were thirty, somebody who, I don’t thirty or seventy, sixty or seventy who’s expert in sutra, great scholars. Then there were about, [a couple of words missed] number, I don’t know twenty, I don’t know, expert also in tantra. So that monastery just seems unbelievable. So anyway, the Rinpoche, yeah, like that.

So anyway, I think these teachings I think from past life, that Rinpoche. So Kungtang Rinpoche explained, yeah, so this is important, There’s no, [Tibetan] so this one is, this instruction is very important, so Kungtang Rinpoche explained, the evil friend, the friend of negative karma, evil friend, somebody who’s called “evil friend,” who has horns growing on the head, something like that, who doesn’t happen. The evil friend is someone who shows you that they love you, who really loves you, like [Tibetan] is like how the mother loves her beloved child or the daughter or son, the child, when you, those who know the mother is so kind, the father and mother are so kind, those who discovers that, who knows that, then [Tibetan] means like that, who feel most dear, like that, that’s closest what I can translate, who feels most dear, most precious, most dear. So the evil friend, the friend of the negative karma, doesn’t rise, doesn’t come somebody who’s having horns on the head and kind of some particular very fearful form . The evil friend, the friend of the negative karma, comes to you like loves you so much, in the manner of [Tibetan] is acting like that, acting that loves you so much and shows you smiles. Not smells, smiles. Smiles, not smells. Smiles. Act like they love you so much and show you smile. And then it supports you, become friend so support you, loving and laughing, the different distractions, then it causes, it brings, it makes you to engage in the actions, the opposite to conscientiousness, what is that? Opposite to conscientiousness? [Inaudible responses from students.] Opposite to conscientiousness? What? Opposite to conscientiousness, unconscientious. Huh? What did you say? [Student: Lack of conscientiousness.]

So that being, that person, that ______ play, laugh, distracted, like ?happened, like being friend, and makes you engage in the action of, huh? [Inaudible comment from student] Action of the non-conscientiousness. Make a new, probably made new English. Non-conscientiousness. So that is the friend of negative karma. So this is like the epidemic disease, this is like epidemic disease so gradually it spreads out, so again from this and the nonvirtuous friends and evil friends is the, one should abandon nonvirtuous friends and evil friends like the cannibal smiling, like the cannibal, who eats you, cannibal smiling, and like the poison, like the ?hali, ?hali is one poisonous plant. So should abandon nonvirtuous friends, evil friends, like a cannibal, you know the cannibal’s intention is to eat you, but then in order to get you then he smiles at you and like loves you, so when you know that you don’t follow that, you abandon. So same the ?hali, the poisonous plant, by knowing that’s a poisonous plant then you abandon.

Then, also the Kharag Gomchung, it explained that, so this Kadampa geshe, I don’t know if the ?Kungtang Rinpoche, this advice is, that advice is something that one should write down in your notebooks or your prayer, daily prayer books as a reminder. That’s very important, so that you don’t get cheated, so that you’re not deceived, you don’t get cheated, so you’re able to protect yourself. Then, anyway, you’re able to protect your, able to continue to practice Dharma, then without obstacle able to attain realizations and able to protect your vows, the morality, vows, things like that. So a lot of obstacles that has been happening is that one, so this what Kungtang Rinpoche explained, that unable to discover this as Kungtang Rinpoche explained like that.

Then also thinking in this way is helpful that, what Kharag Gomchung, Kadampa geshe explained, Now, the happiness, the Tibetan is [Tibetan] so Kadampa Kharag Gomchung, so then, The happiness of the upper realm, so [Tibetan] from there then up to enlightenment, [Tibetan] the sufferings of the evil-gone realm, so these two, the happiness beyond from this life up to enlightenment and the sufferings of the lower realms, this you have a choice, at the present you have a choice which one to take, happiness beyond from this life up to enlightenment or the suffering of the three lower realms, you have a choice. You have a choice so you should reflect, [Tibetan] so you should think, reflect these two things together.

So that means every day you have a choice, you want to achieve happiness beyond from this life up to enlightenment or you want to have sufferings of the lower realms. So every day you have choice which one to take, which way to think. So if it’s happiness beyond from this life up to enlightenment then today you should engage all your, practicing Dharma, living your body, speech and mind into Dharma, lamrim, so as mentioned before, bodhicitta, then, so in the three principles of the path, then on top of that if one practice tantra, there’s tantra. One day, one hour, minute, even a second you have a choice, whether to be born in the lower realms, suffer, sufferings of the lower realms, or the happiness of the future lives. Even each minute, second, you have a choice, hell or enlightenment or samsara or nirvana. So same thing, also same, happiness or problem, depending, as I mentioned yesterday, so that depends up to how we think. So what you want is not hell but enlightenment, so then keep the mind in bodhicitta. So same, those others same, if you want to achieve ?liberation from samsara, what you want now to achieve is realization, then engage in that, yeah, the path, the lamrim, same, the happiness of future lives. So if one engage in bodhicitta then you achieve all those happiness: happiness of future lives, liberation from samsara, enlightenment.

So when you in this situation, about to rise delusion or engage in heavy negative karma, so then you think, suddenly you [snaps fingers] you think of this, what you want, what I want, then you realize that you have a choice. And remind you of this, so that you abandon the delusion, negative karma, then to achieve happiness of future lives, liberation, enlightenment, then keep the mind in the path.

Then, so this is also very helpful to think, so if I choose this small pleasure, if I choose this very small pleasure, these few [snaps fingers] moments’ pleasure, if I choose this, give up ultimate happiness, liberation, enlightenment, and choose this small pleasure, I sacrifice all this and choose this small pleasure, this very short term pleasure, I choose this. Or give up this, sacrifice this to achieve liberation, enlightenment. So this is very helpful. So, sacrifice this, then what you get by, this few moments of pleasure, short time pleasure, sacrifice this, then, if you renounce this you get liberation, enlightenment, all this ultimate happiness, this is what you get by renouncing this. But if you seek this, these few moments of pleasure, this temporary pleasure, then you lose the liberation, enlightenment. So this is also useful to overcome delusion.

Then also this one, this advice, I think this is from Sakya ?Re_____, the Sakya Pandit, I think, good explanation, the advices, I think. [Tibetan] So one who is attached to small pleasure, you won’t achieve great pleasure, you won’t achieve great happiness. [Tibetan] means the same, one who is attached to small pleasure, this samsaric pleasure, this very short-term pleasure, then [Tibetan] means you won’t achieve the happiness which is great. So that means liberation, enlightenment, the happiness of all the coming future lives but especially it means liberation, enlightenment, you won’t achieve. [Tibetan] Who is attached to small pleasure won’t achieve the happiness that which is great.

Then also [long pause], so similar, that means who cannot bear the hardships, who is attached the present short-term pleasure, whatever it is, the pleasure of sleep, pleasure of food and so forth, whatever, so short-term pleasure, who’s attached in this, who can’t bear hardships to practice Dharma, who can’t bear hardships to achieve liberation, enlightenment, and to enlighten all sentient beings, who can’t bear the hardships to practice Dharma, it means who can’t bear the hardships to achieve liberation, enlightenment, and enlighten other sentient beings, enlighten all sentient beings, who can’t bear hardships, so then cannot, you can’t achieve all those, you can’t have all those great success, who can’t bear hardships, who’s attached to small pleasures, short-term pleasures then can’t bear hardships to practice Dharma, for the long-term happiness, all the coming future lives happiness, then liberation, enlightenment, then enlighten all sentient beings. So that is also helpful to overcome delusions, to make yourself, to courage yourself to become powerful and then to destroy the enemy, delusions.

Also, this what Bodhicaryavatara it says, By depending on the human boat you cross over the great river of suffering. And this boat is difficult to find again [pause], this particular verse is, it’s Kadampa Geshe Kharag Gomchung’s advice, but it’s based on Bodhicaryavatara. By depending on this human boat, you get crossed over the great river of suffering. This boat is difficult to find again, so while you have found this, don’t be lazy.

So because, it’s showing that with this human body that we have received what you can do, you can cross over the oceans of samsaric suffering, you can be liberated from that, and this is difficult to find again, this is about one time so therefore, don’t get distracted or don’t get attached to those small pleasures and then look for great happiness to achieve.

Then also in Bodhicaryavatara, not sure whether tomorrow will come first or the next life will come first. [Tibetan] Not sure which will come first, tomorrow or the next life. Therefore, without working for tomorrow, [Tibetan] it is worthwhile to work for the next life.

And also, so those are great advice, remind impermanence and death, tomorrow’s uncertainty but next life is definite to happen at any time, so to work for that happiness is, however, to practice Dharma how important it is.

Then also [Tibetan], you cannot just relax, saying I’m not going to die today. But if you really think, if you question deep down in your heart, if you can really sign that that you’re not going to die today but you can’t. Truthfully, if you ask the question, to sign, can’t really see. You can’t see even what’s going to happen after one hour or next minute what’s going to happen to you, cannot tell, you cannot see. It’s totally dark, can’t see, so how can one sign that I’m not going to die today.

Anyway, that thought, I’m going to live for a long time, this continues even the same day when the death is going to happen, the day when the death’s going to happen this thought is there even that morning or even before the accident or whatever, heart attack or whatever, this thought is there, I’m going to live for many years. So it’s not true, so it cheats. So however, so these are advices or teachings or that different, the impermanence and death different ways to think to courage yourself and then able to defeat delusion, then to overcome delusion, to finish suffering, to finish, to end the samsara, to end the samsara, to finish the suffering, which continuation has no beginning, now to end. However, so of course, ultimate is to achieve enlightenment for sentient beings, purpose of our life, but at least to finish, to end the suffering of samsara, your own suffering of samsara.

So I just do the rest of the lung, not, maybe become lung, I think. It ?later become lung. Anyway, so I just read quickly. Anybody has English translation of this? Anybody has English translation? Huh? Where has? [Inaudible comment from Ven. Dekyong.] Can I, maybe if I read, so I think, ?Roger will take the, so maybe I will read in English, okay, so becomes oral transmission, so then in English you understand. So if you understand the meaning then you receive the commentary as well. So when you, yeah, like that anyway. In English, as long as it’s correct, whether you can do the lung in English or not depends on, if the English is correct you can do the lung in English, but if it’s not correct then better to read in Tibetan, otherwise you miss some words and the incorrect words. So maybe….

“The Jewel Rosary of the Practice of Bodhicitta…by constantly being alert….”